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IN  THE 


DEVOUT  LIFE 


KEPHART 


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tihvaxy  of  Che  trheolo^icd  ^eminarjp 

PRINCETON  •  NEW  JERSEY 
PRESENTED  BY 

Rufus  H.   LeFevre 


C|)e  J^olp  Spirit 
in  tfft  Detoout  JLitt 


%^t  a>et)otional  ^txitsi 

The  Christian's  Power     .      .      .      F.  P.  Rosselot 

Bible  Study  and  Devotion      .      H,  A.  Thompson 

Prayer,  a  Means  of  Spiritual  Growth  . 

N.  E.  Cornetet 

Selections  from  Madame  Guyon's  Work  on 

Devotioa D.  D.  Loiuery 

Love  As  a  Motive M.  B.  Sfayd 

Sorrow;  Its  Worth,  Its  Cure     .     J.  A.  Haiukins 

Bible  Doctrine  of  Devotion       .      E.  S.  Boivman 

Christ  Our  Devotional  Example      .      W.  J.  Zuck 

The  Holy  Spirit  in  the  Devout  Life     .     . 

I.  L.  Kephart 

Conduct;    Its   Relation   to  the    Devotional 

Life J.  T.  Spongier 

Each  i6mo.  Cloth Fifty  Cents 

^EXniUti  15mSten  Publics ing  ^^w^t 

W.  R.  Funk.  Aitnt  DAYTON.  OHIO 


•^' 


MAY  11  l^'^'"^  .;- 


in  tjje  Bebout  Eife 


I.  L.  KEPHART,  D.D, 

Editor  the  Rtligiout  Ttletcope 


I 


UNITED    BRETHREN    PUBLISHING    HOUSE 

W.  R.  Funk,  ulctnt  DAYTON,  OHIO 


copyright,  190U,  by 
United  Brethren 
Pxiblishing  Hotise 
Paj/ton  Ohio 


Conttnt0 


Content0 


Phkfack 

I    The  Holy  Spirit  Definkd 

1  He  Is  a  Person 

2  He  Is  a  Power 

3  The  Holy  Spirit  Is  a  Comforter,  Guide,  Sane* 

tifier,  and  Intercessor 

II    The  Devout  Life  Defined 

1  The  Devout  Life  a  Life  of  Faith 

2  The  Devout  Life  a  Life  of  Prayer 

3  The   Devout   Life  a  Life   Energized   by  the 

Power  of  the  Holy  Spirit 

4  The  Devout  Life  a  Life  of  Service 

6    The  Devout  Life  Is  a  Growing  Life 

6  The  Devout  Christian  Looks  to  Christ,  Not 

to  Self 

7  The  Devout  Life  a  Blessed,  That  Is,  a  Happy 

Life 

III    The  Holy  Spirit  in  the  Devout  Life— How 
Secured 

1  Complete  Submission  to  the  Divine  Will 

2  Intense  Desire  to  Possess  Him  as  An  Ener- 

gizing, Working  Force 

3  Earnest,  Persistent  Asking  for  Him 

4  Willingness  and  Desire  to  Use  Him 

5 


M67 


€onttnt0 


IV    Thk  Holy  Spirit  in  the  Devout  Life— What 
Hk  Doks— His  Uhakactekistics 

1  He  Renders  the  Devout  Life  Sinless 

2  He  Endues  the  Devout  Soul  With  Holy  Love 

3  He  Reveals  to  the  Devout  Soul  the  Spiritual 

Import  of  the  Scriptures 

4  He  Is  a  Guide  for  the  Devout  Life 

5  He  Is  the  Devout  Life's  Equipment  for  Service 

6  He  Is  the  Capital  With  Which  the  Devout 

Life  Does  Business  for  God 

7  The  Devout  Life  Recognizes  This  Earth-Life 

as  a  Preparation  for  the  Life  to  Come 

8  The   Holy  Spirit   Renders  the  Devout  Life 

Triumphant 

V    Conclusion 


preface 


It  has  been  said  that  books  owe  their 
existence  either  to  inspirations  or  con- 
ditions. This  one  may  be  due  to  a  lit- 
tle of  both.  Leading  men  of  our  de- 
nomination were  long  since  inspired 
with  the  idea  that  our  Publishing 
House  could  and  should  provide  the 
Church  with  helpful  religious  reading- 
matter;  and  the  belief  on  the  part  of 
some  that  the  present  conditions  are 
such  as  to  demand  that  a  series  of  de- 
votional books,  helpful  to  the  spiritual 
life  of  the  Church,  should  be  produced 
and  offered  to  our  people,  led  to  an  ef- 
fort to  supply  that  demand. 

Under  these  circumstances  the  au- 
thor was  requested  to  treat  the  subject 
set  forth  in  the  title  of  thi«  book.  For 
this,  and  the  result  of  his  effort  as  set 
forth  in  these  pages,  he  has  no  apology 
to  offer.  Praying  for  the  guidance  of 
the  Holy  Spirit,  he  gave  himself  for  a 
short  time  to  the  effort,  desiring  to  pre- 
sent as  clearly,  as  plainly,  and  as  fully 
as  the  prescribed  limits  of  the  volume 


^^tetact 


would  permit,  such  a  treatment  of  the 
subject  as  would  be  most  helpful  and 
instructive  to  the  ordinary  reader. 

If  his  effort  shall  prove  helpful  to 
the  spiritual  life  and  religious  activity 
of  only  a  few  of  those  who  may  peruse 
its  pages,  he  will  be  amply  compen- 
sated. The  Authoe. 


THE  HOLY  SPIRIT 
IN  THE  DEVOUT  LIFE 


I 
Ct)e  ^ol]?  Spirit  DefineD 

The  existence  of  the  Holy  Spirit  is 
one  of  the  fundamental  doctrines  of 
orthodox  Christianity.  He  is  distinct- 
ly recognized  upwards  of  two  hundred 
times  in  the  New  Testament  Scriptures, 
to  say  nothing  of  the  more  than  sev- 
enty times  in  which  direct  reference  is 
made  to  him  in  the  Old.  In  many  of 
these  instances  he  is  spoken  of  as  the 
most  important  power  or  actor.  It  is 
by  him,  according  to  the  Scriptures, 
that  the  Almighty  executes  his  pur- 
poses in  the  material  world  (Genesis 
1:2),  communicates  with  human  souls 
(Genesis  6:8;  Luke  1:15),  and  car- 
ries on  the  great  work  of  establishing 
the  kinjrdom  of  righteousness  on  earth. 

1.     The   Eoh/   Sjnrit   is   a   person. 


%it  I&olg  fepitit  in  t6e  SDetJout  JLitt 

This  is  clearly  taught  in  the  Scrip- 
tures: (a)  He  is  spoken  of  as  a  per- 
son. (See  John  15:26;  16:7.)  (h) 
The  personal  characteristics  of  knowl- 
edge, feeling,  and  will  are  attributed  to 
him.  (See  I.  Corinthians  2:10;  Ro- 
mans 8:27;  15:30;  Ephesians  4:30.) 
(c)  He  is  represented  in  the  Scriptures 
as  performing  personal  acts.  (See 
Genesis  6:3;  Romans  8 :  16 ;  Revela- 
tion 2:7;  4:  5.)  (d)  None  other  than 
a  person  could  meet  the  conditions  of 
the  office  ascribed  to  him  in  John  14: 
16,  17.  (e)  Only  a  person  can  be 
"vexed"  and  "lied  to."  ( See  Isaiah  63 : 
10;  Acts  5:3;  Ephesians  4:30.) 

2.  The  Holy  Spirit  is  a  power.  He 
does  things.  Power  is  of  two  kinds, 
physical,  or  material,  and  spiritual. 
The  Holy  Spirit  is  a  spiritual  power — 
a  power  that  produces  moral  effects. 
He  is  a  voluntary  being,  capable  of  act- 
ing, and  producing  moral  effects 
through  the  exercise  of  his  will,  able 
to  transmit  his  power  to  other  free 
agents,   and  through   them  effect  his 

10 


^^e  l^olg  Spirit  SPttiiuH 

holy,  beneficent  purposes.  (See  Micah 
3:8;  Zechariah  4:6;  Luke  4:14;  24: 
49;  Acts  1:8;  Epliesians  3:16;  Colos- 
sians  1: 11.) 

3.  The  Holy  Spirit  is  a  comforter, 
guide,  sanctifier,  and  intercessor.  All 
these  functions  are  ascribed  to  him  in 
the  Scriptures.  ( See  John  14 :  16 ;  15 : 
26 ;  16 :  7,  13 ;  Acts  2:4;  Romans  8 :  16, 
26;  I.  Corinthians  2:10;  II.  Thessa- 
lonians  2 :  13 ;  I.  Peter  1 : 2 ;  I.  John  5 : 
6;  Revelation  2:7,  11,  17,  29;  3:  6,  13, 
22.) 

The  above  passages  clearly  set  forth 
the  personality  and  offices  of  the  Holy 
Spirit.  In  the  face  of  these,  no  one  can 
justly  lay  claim  to  being  a  believer  of 
all  the  plain  declarations  of  the  sacred 
Scriptures  who,  at  the  same  time,  de- 
nies the  doctrine  of  the  personality  of 
the  Holy  Spirit.  He  who  is  spoken  of 
in  the  passages  cited  is  more  than  "an 
influence"  exerted  by  another.  He 
does  things.  He  instructs;  he  re- 
proves; he  comforts;  he  guides;  he 
cleanses;  he  intercedes;  he  justifies;  he 
11 


C6e  ^olj^  feptcit  in  t&t  2Detiout  JLitt 

communicates  assurance,  wisdom,  cour- 
age, and  power. 

As  a  person,  Israel  "vexed"  him 
(Isaiah  63:10),  Ananias  lied  to  him 
( Acts  5:3),  our  divine  Lord  warns  all 
men  against  committing  the  unpardon- 
able sin  of  blaspheming  against  him 
( Mark  3 :  29) ,  and  the  Apostle  Paul  in- 
vokes upon  the  brethren  at  Corinth 
^^the  communion  of  the  Holy  Ghost/'  in 
connection  with  "the  grace  of  the  Lord 
Jesus  Christ,  and  the  love  of  God,"  the 
Father.  (IL  Corinthians  13:14.) 
Now,  "communion"  is  possible  to  man 
only  with  a  person,  and  it  is  a  blessing 
invoked  in  this  apostolic  benediction — 
"the  communion  of  the  Holy  Ghost." 
It  was  under  the  inspiration  of  this 
conception  of  the  Spirit's  personality 
that  Toplady  wrote  and  sang : 

"Blessed  Comforter,  come  down, 

And  live  and  move  in  me ; 
Make  my  ev'ry  deed  thine  own. 

In  all  things  led  by  thee ; 
Bid  my  sin  and  fear  depart. 

And  within,  oh !  deign  to  dwell ; 
Faithful  witness,  in  my  heart 

Thy  perfect  light  reveal." 


32 


%ie  9D(bout  ILitt  SDetined 

II 

Cbe  Detiout  Hitz  DefineD 

The  devout  life  is  a  life  character- 
ized by  earnest  religious  feeling  and 
the  faithful  performance  of  religious 
duties.  It  is  a  life  devoted  to  the  serv- 
ice of  God, — that  is,  imbued  with  an 
honest  desire  to  "fear  God  and  keep  his 
commandments," — a  life  that  is  sin- 
cerely pious,  actively  and  unselfishly 
useful.  It  is  a  Christlike  life,  inspired 
by  the  Christ  spirit,  intent  on  doing 
good.  It  is  not  a  hermit  life  or  the  life 
of  a  recluse ;  but  a  life  which,  while  not 
partaking  of  the  selfishness  and  sinful- 
ness of  this  world,  puts  itself  practi- 
cally in  contact  with  the  business  and 
social  currents  of  life  that  it  may  take 
hold  of,  lift  up,  ennoble,  and  save  hu- 
manity. Its  models  are  the  life  and 
spirit  of  the  Man  of  Galilee. 

The  devout  life  is  not  a  perpetual 

13 


%it  l&olp  ^pitit  in  tit  SDebout  JLitt 

poring  over  good  books ;  nor  is  it  mere- 
ly a  life  of  prayer,  of  praise,  or  a  life 
devoted  to  the  observance  of  holy  or- 
dinances. All  these  are  necessary  to 
the  devout  life.  In  fact,  there  can  be 
no  devout,  religious  life  without  them. 
But  the  devout  life  is  a  life  that  is 
mainly  and  chiefly  given  to  the  glorify- 
ing of  God  through  Christ  amid  the 
duties  and  trials  of  the  world;  the  di- 
recting of  our  course  amid  adverse 
winds  and  currents  of  temptation  by 
the  sunlight  of  duty  and  the  compass 
of  divine  truth;  the  bearing  up  man- 
fully, wisely,  courageously  for  the 
honor  of  Christ  our  great  Leader  and 
Redeemer  in  the  conflict  incident  to  the 
life  of  probation  here  below.  To  do  all 
this  is  to  be  religiously  devout  and  to 
live  the  devout  Christian  life. 

1.  The  devout  life  is  a  life  of  faith. 
Its  possessor  is  a  believer.  "Abraham 
believed  God,  and  it  was  counted  unto 
him  for  righteousness"  (Komans  4:3). 
This  life  is  imparted  through  faith  in 
Jesus  Christ  as  the  Son  of  God.    "He 

14 


<5t5e  SDebDUt  JLitt  SDetinrd 

that  believeth  on  me  hath  everlasting 
life"  (John  6:47).  (See  also  John 
3:15,  16;  Galatians  2:20;  I.  John  5: 
4.)  Saving  faith  is  believing  with  the 
heart;  that  is,  with  the  affections, 
rather  than  with  the  intellect.  It  is 
exercising  a  loving,  affectionate  confi- 
dence in  God  as  he  is  revealed  in  Jesus 
Christ.     ( See  Romans  10 :  9,  10. ) 

The  devout  Christian  is  possessed  of 
a  sturdy  confidence  in  God.  The  very 
essence  of  saving  faith  is  abiding  con- 
fidence, loving,  prevailing  trust  in 
Jesus  Christ  as  the  Savior  of  all  them 
that  believe.  (See  I.  Timothv  4:10; 
6:17.) 

The  devout  life  is  a  life  lived  for  the 
express  purpose  of  making  this  world 
better,  as  well  as  for  the  express  pur- 
pose of  attaining  to  a  far  better  life  in 
the  world  to  come.  The  Holy  Spirit, 
through  the  sinner's  belief  in  Jesus 
Christ  as  the  truth  of  God,  has  so  re- 
stored the  life  of  the  devout  soul  to  the 
oricfinal  intimacy  which  man  enjoyed 
with  God  before  the  fall  of  our  first 

15 


%^t  H^olp  fbpitit  in  rte  SDebout  JLitt 

parents,  that  he  can  now  lovingly  com- 
mune with,  and  exercise  confidence  in 
him  as  his  most  loving,  almighty 
Friend.  ^'And  this  is  life  eternal,  that 
they  might  know  thee  the  only  true 
God,  and  Jesus  Christ,  whom  thou  hast 
sent''  (John  17:3). 

The  devout  believer  sees  God  with 
the  eye  of  faith,  in  the  words  and  life 
and  love  of  Jesus  Christ.  Through  this 
source,  his  mind  illumined  by  the  Holy 
Spirit,  he  has  come  into  possession  of 
a  personal  knowledge  of  God  as  his 
Father  in  heaven,  and  of  Jesus  Christ, 
the  only  begotten  Son  of  the  Father,  as 
his  Savior  and  Redeemer ;  and  this  per- 
sonal knowledge  of  them  furnishes  a 
sure  foundation  for  a  rich,  rare,  assur- 
ing confidence  w^hich  serves  as  "an 
anchor  of  the  soul  both  sure  and  stead- 
fast." 

This  is  the  kind  of  faith  that  James 
Russell  Lowell  had  in  mind  when  he 
wrote,  "The  only  kind  of  faith  that 
wears  well  and  holds  its  color  in  all 
weathers  is  that  which  is  woven  of  con- 

16 


^it  SDtbont  JLitz  SDttim^ 

viction  and  set  with  the  sharp  mordant 
of  experience.''  It  is  also  what  Charles 
Kingsley  had  in  mind  when  he  penned 
the  following,  ''We  shall  be  made  truly 
wise  if  we  be  made  content;  content, 
too,  not  only  with  what  we  can  under- 
stand, but  content  with  w^hat  we  do  not 
understand — the  habit  of  mind  which 
theologians  call,  and  rightly,  faith  in 
God." 

2.  The  devout  life  is  a  life  of  prayer. 
Prayer  is  a  prominent  characteristic  of 
all  Bible  worthies.  Abraham,  Jacob, 
Moses,  Samuel,  David,  Elijah,  Nehe- 
miah,  and  Daniel  are  especially  distin- 
guished as  men  of  prayer.  They  talked 
with  God  in  their  daily  devotions ;  they 
called  upon  God,  and  not  in  vain,  for 
help,  for  guidance  in  the  discharge  of 
duty.  Our  divine  Lord  spent  wiiole 
nights  in  communing  with  and  praying 
to  the  Father.  In  the  seventeenth 
chapter  of  .Tolm  is  recorded  his  wonder- 
ful, pathetic,  sublime  prayer  offered  up 
in  behalf  of  his  disciples;  and  the 
words  of  his  agonizing  petitions  in  the 

2  17 


^8e  l^ol?  fepitit  in  tje  SDebout  Eite 

garden,  and  on  the  cross,  have  been 
handed  down  to  us. 

Thus  by  his  example,  which,  by  the 
way,  is  the  most  forcible  method  of 
teaching,  are  the  followers  of  Christ 
taught  to  pray.  If  he,  the  God-man, 
found  it  necessary  to  retire  often  to 
spend  seasons  communing  with  and  pe- 
titioning the  Father,  to  do  whose  will 
was  the  special  purpose  of  his  earthly 
mission  in  the  flesh,  how  much  more 
necessary  is  it  for  those  who  would  be 
his  followers  and  ambassadors  to  a  sin- 
ful w^orld  to  be  men  and  women  of 
prayer?  Thus  the  devout  Christian 
correctly  reasons ;  and  consequently  he 
often  resorts  to  some  secret  place  for 
prayer,  that  he  "may  obtain  mercy,  and 
find  grace  to  help  in  time  of  need." 

But  not  by  example  only  has  our  di- 
vine Master  taught  us  to  pray.  We 
have  his  positive  command  to  that  ef- 
fect, both  as  our  duty  and  our  privi- 
lege. ( Read  Matthew  6 :  5-13 ;  7 :  7-12 ; 
John  14 :  13 ;  15 :  16.)  Hence,  both  in 
imitation  of  his  example  and  in  obedi- 

18 


<3E|}e  SDebout  JLitt  S)ttimh 

ence  to  his  command  his  apostles  and 
early  disciples  were  all  men  and  women 
of  prayer;  and  to-day  it  is  safe  to  say 
that  a  devout  Christian  life  is  absolute- 
ly impossible  apart  from  the  habit  of 
daily  prayer.  That  habit  is  an  essen- 
tial characteristic  of  a  devout  Chris- 
tian life,  for  as  the  poet  has  well  said, 

"Prayer  is  the  Christian's  vital  breath, 
The  Christian's  native  air." 

Just  how  much  the  church  of  Christ 
is  shorn  of  her  strength  as  a  working 
force  in  the  world  to-day  because  of  a 
lack  of  the  habit  of  secret  prayer  on 
the  part  of  the  great  bulk  of  its  nom- 
inal membership,  is  not  the  question 
here;  but  that  this  lack  is  chiefly  the 
secret  of  her  inability  to  reach  the 
masses,  there  can  be  no  doubt.  God 
will  be  inquired  after  through  the  chan- 
nel of  devout  prayer.  For  this  he  has 
established  the  throne  of  grace.  (See 
Hebrews  4: 16.)  He  is  a  present  help 
in  every  time  of  need  to  all  who  call 
upon  him  out  of  pure  hearts  fcrrjently. 

There  are  noble  examples  where,  in 

19 


^^t  ^o\v  Spirit  in  tiz  jBD^bout  ILitt 

these  modern  times,  God  has,  in  answer 
to  earnest,  persistent  prayer,  poured 
out  his  Spirit  upon  the  people,  sent 
down  convicting  and  converting  power, 
until  scores  were  swept  into  the  king- 
dom. 

Years  ago,  when  the  aged  president 
of  Hamilton  College  was  told  that  he 
could  live  only  half  an  hour  longer,  he 
said  to  his  attendants,  "Well,  then,  just 
help  me  out  of  my  bed  so  that  I  can  get 
down  on  my  knees  and  spend  my  last 
half -hour  on  earth  praying  for  the  stu- 
dents of  Hamilton  College."  His  re- 
quest was  granted,  and  there,  on  hia 
trembling  knees,  beside  his  bed,  the  de- 
vout old  saint,  with  unusual  fervor, 
poured  out  his  soul  in  prayer,  the  bur- 
den of  his  petition  being,  "O  God,  save 
the  students  of  Hamilton  College,"  and 
ere  the  half-hour  was  up  his  voice 
quieted  down,  and  his  soul  went  home 
to  God.  But  soon  after  his  funeral,  a 
great  revival  broke  out  in  the  college, 
and  nearly  all  the  students  were  hap- 
pily saved. 

20 


^6e  SDtbout  JLitt  SDctinrd 

Think  you  that  aged  president  could 
or  would  have  thus  closed  his  mortal 
career  on  his  knees  had  prayer  not  been 
a  habit  of  his  devout  life?  Think  jou 
Hamilton  College  would  have  been 
revolutionized  at  that  time  as  it  was  by 
a  great,  soul-searching  revival,  but  for 
the  life-closing  prayer  of  its  aged  presi- 
dent? Such  things  are  not  accidental. 
They  are  effects,  the  causes  of  which 
are  the  ardent  pleadings,  in  obedience 
to  the  command,  "Ask,  and  ye  shall  re- 
ceive," of  men  of  mighty  faith  in  God. 

3.  The  devout  life  is  a  life  energized 
hy  the  poioer  of  the  Holy  Spirit.  By 
nature  man  is  spiritually  and  morally 
dead.  ( Ephesians  2:1.)  His  spiritual 
vision  is  blinded  "by  the  god  of  this 
world"  (TI.  Corinthians  4:4).  There- 
for "he  cannot  see  the  kingdom  of 
God"  (John  3:3).  The  light  of  the 
gospel  of  the  Son  of  God  is  to  him  dark- 
ness. The  beauty  of  a  life  of  self-denial 
is  to  him  a  manifestation  of  weakness 
and  idiocy.  His  moral  ears  are  deaf. 
He  cannot  or  will  not  hear  or  heed  the 

21 


%^t  l^olg  fepitit  in  t&e  SDetiout  JLite 

call  of  the  Holy  Spirit.  ( See  Matthew 
13:14,  15.)  But  the  rnaa  living  the 
devout  life  has  been  born  anew,  born 
from  above  (John  3:3-7),  and  now  he 
lives  the  life  "that  is  by  the  faith  of  the 
Son  of  God,"  or  rather,  a.«^  Paul  says, 
Christ  lives  in  him.  (Galatian^  2 :  20.) 
Hence,  the  fact  that  the  life  of  a  sinful 
man  has  become  devout  is  due  to  the 
work  of  the  Holy  Spirit  u^ou  h\^  he^rt, 
and  is  a  marvelous  mauifestatiou  of  the 
$rrace  of  God.  (See  Ephesians  2:5-8.) 
This  transformation  ha«  made  him  "a 
new  creature"  in  Christ  Jesus  (II.  Cor- 
inthians 5:17;  Galatians  6:15),  ener- 
gized him  with  a  new  spiritual  force, 
awakened  in  him  new  ideals  of  human 
life  and  duty,  and  set  him  apart  for 
service  in  the  field  of  opportunity  and 
philanthropy. 

This  transformation  is  truly  marvel- 
ous. It  is  a  new  creation.  It  is  the 
impartinc:  of  now  life  to  a  spiritually 
dead  soul — "reirenerntiou."  It  is  what 
our  Lord  had  in  mind  when  he  said, 
"I  am  come  that  they  might  have  life" 

22 


die  SDebout  JLitt  SDetiiuH 

( John  10 :  10 ) ,  and,  "I  give  unto  them 
eternal  life"  (John  10 :  28) . 

True,  this  is  to-day,  to  the  unregen- 
erate,  as  great  a  mystery  as  it  was  to 
Nicodemus.  The  "how"  of  the  recrea- 
tion and  transformation  is  as  inexpli- 
cable to  the  spiritually  blind  now  as  it 
was  when  that  candid  ruler  of  the  Jews 
exclaimed,  "How  can  these  things  be?" 
Nevertheless  the  indisputable  evidence 
that  such  transformations  have  been 
effected — the  fruits  of  such  new  crea- 
tions— are  as  clear  and  apparent  in  the 
case  of  such  men  as  Jerry  McAuley, 
Francis  Murphy,  John  B.  Gough,  and 
thousands  upon  thousands  of  others  of 
lesser  note,  the  whole  current  of  whose 
lives  has  been  radically  changed  as  a 
result  of  their  conversion  to  God 
through  faith  in  Jesus  Christ,  as  was 
the  evidence  of  the  effectual  healing  of 
the  man  who  was  born  blind  and  of  the 
Gadarean  demoniac.  Mysterious?  Of 
course  it  is ;  but  reasonable  men  do  not 
reject  demonstrated  truths  because 
they   are   inexplicable.      If   they   did, 

23 


%it  ^t^lv  &pitit  m  t^t  SDebout  JLitt 

farmers  would  not  plant  or  sow,  for 
who  can  explain  how  or  why  the  life- 
germ  in  a  grain  of  corn,  on  the  grain's 
being  placed  in  the  ground,  goes  to 
AYork  under  the  influence  of  warmth 
and  moisture,  and,  selecting  and  ap- 
propriating material  from  the  soil,  the 
moisture,  and  the  atmosphere, — mate- 
rial  from  the  inorganic  kingdom^ — lifts 
that  material  up  intO'  the  organic  king- 
dom, producing  a  cornstalk,  and  in  due 
time  perfects  an  ear  of  corn,  each  grain 
equipped  with  a  living  germ  like  to  the 
one  which,  three  months  prior,  set  out 
to  effect  the  mysterious  transforma- 
tion. If  a  life-germ  in  a  grain  of  corn 
can  thus  lift  dead  material  up  out  of 
the  inorganic  kingdom  and  establish  it 
in  the  organic,  through  a  process  in- 
explicable to  science,  why  should  the 
fact,  so  abundantly  demonstrated  in 
the  lives  of  apostles,  saints,  martyrs, 
and  good  men  and  women  of  to-day, 
that  the  divine  Redeemer,  through  the 
operations  of  the  Holy  Spirit,  by  im- 
parting spiritual  life  to  a  man's  dead 

24 


^^t  i3DttJout  Jiitt  SDetineti 

moral  nature,  does  actually  raise  him 
up  and  establish  him  in  the  higher 
realm  of  devout,  godly  service  and  eter- 
nal life,  be  rejected  simply  because  the 
process  is  incomprehensible  to  the  rea- 
son and  judgment  of  those  who  are 
spiritually  blind?  Men  do  not  reason 
thus  in  regard  to  the  practical  affairs 
of  life.  To  the  contrary,  they  recog- 
nize the  facts,  accept  them  as  conclus- 
ive, and  act  accordingly. 

4.  TJie  devout  life  is  a  life  of  serv- 
ice. Service  was  characteristic  of  the 
earth-life  of  Christ.  He  came  in  the 
flesh  to  do  the  will  of  the  Father  by 
serving  humanity.  He  was  a  servant, 
a  doer.  (Philippians  2:8.)  "He  went 
about  doing  good"  (Acts  10:38).  He 
came  to  do  the  will  of  the  Father. 
(John  4:  34;  6:  38.) 

Christ  is,  therefore,  the  model  after 
which  the  devout  Christian  fashions 
his  life.  As  Christ's  will,  while  in  the 
flesh,  was  to  do  the  will  of  the  Father, 
so  the  will  of  the  devout  Christian  is  to 
do  the  will  of  his  Redeemer. 

25 


^^t  i^ol?  fepirit  in  tje  JD^bout  Jiite 

The  will  of  the  Father  and  of  the 
Son  was,  through  the  manifestation  of 
(fod  in  Christ,  not  only  to  make  an 
atonement  for  the  sin  of  the  world,  but 
to  take  hold  of  human  hearts  in  their 
low,  carnal  condition,  win  their  con- 
fidence through  serving  them,  and  then 
lift  them  up  into  the  higher  realm  of 
love  to  God  and  love  to  man  by  demon- 
strating to  their  comprehension  and 
personal  observation  the  beauty,  the 
nobility,  the  joy  of  a  life  of  unselfish 
service.  And  to  do  this  effectually, 
without  destroying  personal  manhood 
and  free  will,  the  God-man  took  upon 
himself  the  form  of  a  lowly  servant, 
that  he  might  thereby  combine  exam- 
ple with  precept,  might,  in  the  lan- 
guage of  the  trades,  "show  how  it  was 
done,"  and  thus  be  to  man  the  most 
perfect  of  all  possible  teachers.  This 
is  the  only  successful  method  of  teach- 
ing, especially  in  morals.  The  artist 
does  not  simply  tell  his  pupil  how  to 
mix  his  paints  and  apply  them  to  the 
canvas;  to  the  contrary,  he  takes  hold 

26 


%^e  SDebout  JLitt  SDetiiun 

with  him,  and  actually  performs  in  his 
presence  all  the  work  of  grinding  and 
mixing  the  variously  tinted  colors,  and 
then  with  brush  in  hand  skillfully  aids 
in  bringing  out  the  portrait.  It  is  only 
by  thus  working  with  his  pupil,  accom- 
panying precept  with  example,  that  he 
can  succeed  in  developing  out  of  the 
crude  youth  who  has  a  passion  to  be- 
come "a  prince  of  the  brush"  an  artist 
w^orthy  the  name. 

In  like  manner  the  devout  God-man, 
to  convince  fallen,  selfish  men  of  the 
great  fact  that  generosity  is  far  better 
than  stinginess ;  that  sympathy  for  the 
distressed  is  infinitely  superior  to  sor- 
did selfishness,  and  that  it  is  possible 
to  "love  your  enemies," — to  convince 
sinners  that  God  does  actually  love 
them,  and  that  he  is  their  true  friend 
and  not  their  enemy;  to  teach  these 
great  social,  moral  truths,  the  accept- 
ance of  which  is  so  essential  to  man's 
welfare  for  time  and  eternity, — ^to 
teach  them  effectually,  Christ  com- 
bined example  with  precept,  by  actual- 

27 


^^t  ^olp  &mit  in  tU  SD^bout  JLitz 

]y  leading  a  life  of  self-denial  in  the 
Avorld,  serving  the  poor,  the  suffering, 
and  tlie  outcast,  associating  with  the 
low  as  well  as  with  the  high,  and  even 
praying  for  his  crucifiers  while  dying 
on  the  cross. 

All  this  the  devout  Christian  recog- 
nizes in  the  life  of  his  divine  Master; 
consequently  the  honest  desire  of  his 
heart  is  to  imitate  him  as  closely  as 
possible  by  living  a  life  which,  in  the 
eyes  of  the  worlds  will  most  clearly  re- 
produce the  life  of  the  meek,  the  loAvly, 
the  loving  Savior  of  mankind.  Such 
a  man  loses  sight  of  self  and  selfish  in- 
terests. He  lives  not  for  self  alone, 
but  for  others  as  well.  He  reproduces 
in  his  own  daily  walk,  conversation, 
and  acts  of  mercy,  benevolence,  and 
forbearance  the  unselfish  life  of  his  di- 
vine Lord.  He  is  not  content  to  go  to 
heaven  alone.  He  does  not  sing,  "If  I 
only  get  to  heaven  when  I  die,"  with 
special  emphasis  on  the  "I,"  but  he 
zealously,  devoutly  endeavors,  hi/  per- 
sonal conversation  with  Ms  ncigJihorSy 

28 


^^z  SDebout  JLitt  2Deftaed 

to  lead  them  to  the  world's  Redeemer. 
All  this  he  does,  or  strives  to  do  daily, 
gladly,  because  he  is  devoutly  loyal  to 
Christ ;  and  in  this  way  the  Christlike- 
ness  of  his  life  so  shines,  constantly 
and  consistently,  that  others  are  there- 
by convinced  of  the  reality  of  the  re- 
ligion which  he  professes,  and  are  led 
to  glorify  God  by  giving  themselves  to 
his  service. 

The  writer  has  known  such  devout 
Christians.  An  unlearned  local  min- 
ister of  his  personal  acquaintance  thus 
lived,  fifty  years  ago  in  the  mountains 
of  Pennsylvania.  His  plain,  simple 
gospel  sermons,  and  much  more  his 
devout,  kind,  consistent  life,  were  a 
benediction  to  the  entire  county,  led 
hundreds  to  Christ,  and  the  hallowed 
influence  of  his  life  has  been  handed 
down  from  generation  to  generation, 
and  is  still  producing  fruit  to  the  glory 
of  God  in  the  salvation  of  souls  and 
the  blessing  of  all  that  vast  section  of 
country. 

5.     The  devout  life  is  a  (/rowing  life. 

29 


^6^  l^olg  S>pitit  in  tje  SDebout  JLitt 

CJrowth  is  a  characteristic  of  life.  In 
the  vegetable  kingdom,  as  soon  as  the 
plant  or  tree  ceases  to  grow  it  begins 
to  die.  The  physiologist  and  biologist 
declare  that  the  same  is  true  of  animal 
life.  In  the  organic  kingdom  there  is 
no  such  thing  as  stagnation — standing 
still.  In  their  physical  structure  all 
organic  forms  are  going  on  to  perfec- 
tion or  maturity,  or  going  backward 
into  death  and  decomposition  or  into 
petrifaction.  It  is  a  fixed  law  of  or- 
ganic being. 

The  same  is  true  of  moral,  spiritual 
life.  To  live  spiritually  is  to  grow — 
*^grow  in  grace,  and  in  the  knowledge 
of  our  Lord  and  Saviour  Jesus  Christ'^ 
( II.  Peter  3 :  18) .  It  is  to  grow  up  into 
Christ.  (Ephesians  4:15.)  It  is  a 
going  "on  unto  perfection"  (Hebrews 
6:1).  The  little  tree,  only  a  year  old 
from  the  acorn  is  a  perfect  oak,  as  per- 
fect as  possible  for  its  age;  but  it  will, 
if  unmolested  and  surrounded  by  fa- 
vorable conditions,  continue  to  grow 
a  century  or  more.    A  well-born  child 

80 


^it  SDtbout  JLitt  SDetiiuti 

of  a  day  old  is  a  perfect  human  being 
for  its  age,  as  perfect  physically  and 
as  perfect  intellectually  as  it  is  pos- 
sible for  it  to  be  at  that  stage  of  its 
life;  but  if  blessed  with  health  and 
favorable  circumstances  it  may  con- 
tinue to  grow  more  than  a  score  of 
years  physically,  and  more  than  four- 
score years,  aye  through  all  eternity, 
intellectually  and  morally. 

As  bearing  correctly  upon  the  dis- 
tinction between  spiritual  growth  and 
moral  perfection,  the  following  by  G. 
Campbell  Morgan  is  pertinent : 

"The  apostle  (Philippians  3:12-14) 
uses  the  figure  of  a  race  to  illustrate 
the  Christian  life,  and  what  he  says  I 
think  may  be  paraphrased  in  this  way : 
^I  am  not  yet  perfected,  I  am  not  yet 
crowned;  that  for  which  my  Lord  ap- 
prehended me  was  not  this  place  of 
temptation  and  conflict,  but  the  bright- 
ness of  the  joyful  day  when  he  will 
present  me — whom  he  found  so  low 
down — to  the  very  presence  of  God, 
faultless   as   he   himself   is   faultless. 

31 


^ie  l^ol?  fepitit  in  t^t  SDzWtit  ILiU 

That  is  the  goal  of  mj  running,  and 
the  crowning  point  to  which  I  have  not 
yet  attained;  but  let  us  therefore,  as 
many  as  be  perfect,  as  many  of  us  as 
are  running  the  race,  run  it  in  the 
strength  and  energy  of  the  Holy 
Spirit,  with  every  weight  and  sin  laid 
aside,  and  with  the  very  joy  and  love 
of  God  possessing  us.'  We  can  be  per- 
fect thus.  It  is  the  difference  between 
the  crown  upon  the  brow  and  the  pas- 
sionate attitude  of  life  which  has  the 
crown  in  view,  forgetting  all  that  is  be- 
hind, pressing  toward  it  with  full  and 
complete  purpose  of  life. 

"That  condition  of  life  is  the  condi- 
tion of  health  of  spirit  before  God;  it 
is  the  condition  of  perfection  in  the 
present  moment,  and  it  is  a  condition 
that  ought  to  mark  every  child  of  God 
from  the  moment  of  conversion. 

"The  blossom  upon  the  tree  is  per- 
fect, beautifully  perfect,  but  it  is  not 
perfected.  It  is  not  consummated;  it 
is  not  mature.  It  needs  the  ministry 
of  sun  and  shower  and  atmosphere  to 

32 


%^t  SDebout  JLitt  SDetiiuti 

ripen  it  into  perfection.  Not  until  the 
fires  of  autumn  have  acted  on  it,  and 
it  stands  in  all  the  glory  of  perfect 
fruit,  will  it  be  perfected." 

6.  The  devout  Cliristian  looks  to 
Christ,  not  to  self.  Many,  ere  they  at- 
tain to  this  exalted  stage  in  their  re- 
ligious experience,  are  harassed  with 
doubts  and  fears.  They  desire  to  be 
Christians,  but  they  fear  they  are  not. 
They  hope  they  are  loyal  to  Christ,  but 
by  looking  to  self,  to  the  condition  of 
their  own  hearts,  they  feel  self-con- 
demned. They  know  that  they  want  to 
be  Christians,  but  do  not  have  the  solid 
peace  of  assurance  that  they  are  Chris- 
tians. 

All  this  unrest  and  uncertainty  of 
soul  is  the  result  of  looking  to  self  for 
evidence,  instead  of  looking  to  Christ 
for  assurance.  But  when  the  candid, 
though  fearful,  restless  soul  stops  ana- 
lyzing its  own  sensations  and  contem- 
plating its  many  missteps  and  short- 
comings, all  this  is  changed.  Then  the 
fact  is  recognized  that  it  is  not  the 

3  33 


Wbt  l^olp  fepitit  in  t&e  SDebout  JLitt 

well,  the  perfect,  the  strong,  the  sin- 
less that  Jesus  came  to  save;  but  the 
weak,  the  sick,  the  sinful,  the  helpless, 
the  undone;  and  that  while  it  is  nec- 
essary that  we  honestly  recognize  all 
our  depravity,  weakness,  and  worth- 
lessness  in  order  to  our  becoming  deep- 
ly sensible  of  our  need  of  Christ^s  sal- 
vation, our  consciousness  of  all  this 
moral  helplessness  and  worthlessness 
on  our  part  makes  it  all  the  more  cer- 
tain that  Jesus  does  save  us  when  we 
candidly  confess  and  forsake  our  sins 
and  put  our  trust  in  him.  We  are  ex- 
actly the  kind  he  came  to  save,  the 
kind  for  whom  he  died  and  now  inter- 
cedes. (See  Matthew  9:12,  13.)  He 
knows  very  well  that  we  are  not 
worthy  to  be  saved  and  never  can  make 
ourselves  worthv;  but  he  is  our  Elder 
Brother,  we  are  his  brethren  and  sis- 
ters in  the  flesh,  wounded  by  sin  and 
greatly  needing  his  help,  and  he  is  here 
to  help  us  and  all  such  as  we  are,  on 
the  one  condition  that  we  believe,  obey, 
and  trust  him.     ( See  Mark  16 :  15,  16! ) 

34 


^^t  2Debout  JLitt  SDetintD 

The  candid  soul  desiring  to  be  saved, 
and  having  gained  this  point  in  Chris- 
tian life,  turns  from  self,  ceases  to  ana- 
lyze its  hopes  and  doubts  and  fears, 
casts  all  its  care  upon  him,  and  thus 
rises  into  the  higher  joy  of  that  blessed 
liberty  wherewith  Christ  makes  believ- 
ers free  when  they  look  to  him,  and  to 
him  alone,  and  give  themselves  to  him 
for  salvation  and  for  service. 

The  full  height  of  this  blessed,  de- 
vout state  may  be  attained  at  conver- 
sion, and  in  some  instances  doubtless 
it  is ;  but  in  by  far  the  most  cases  it  is 
reached  through  honest  heart-search- 
ing and  growth  in  grace.  (See  Ephe- 
sians  4:15;  11.  Thessalonians  1:3;  II. 
Peter  3:18.) 

7.  The  devout  life  is  a  blessed  life, 
that  isy  a  happy  life.  In  his  sinful 
state  man's  intellect  is  benumbed  and 
perverted  by  the  predominance  of  sen- 
sual itv  over  reason.  Hi«  tastes,  inclina- 
tions, and  desires  are  all  in  the  direc- 
tion of  carnal,  temporal  pleasures  and 
possessions.    "He  cannot  see  the  king- 

35 


%bt  l^olp  ^pitit  in  tje  SDebout  JLitt 

dom  of  God/^  for  its  realities  and  joys 
are  eternal.  Consequently,  one  of  the 
effective  devices  by  which  Satan  suc- 
ceeds in  deterring  people,  especially 
the  young,  from  becoming  Christians, 
is  that  of  persuading  them  that  to  do 
so  they  will  have  to  sacrifice  much  hap- 
piness, will  have  to  forego  all  social  en- 
joyment, betake  themselves  to  an  as- 
<^etic  life,  and  spend  their  days  in  sighs 
.and  tears,  in  doing  penance,  and  suffer 
the  putting  aside  of  all  real  pleasure. 
The  fact  is  the  very  reverse  of  all  this. 
Keal  enjoyment  is  to  be  had  in  the 
soul's  harmonization  with  the  Highest 
and  the  Best.  God  is  the  Highest, 
Jesus  Christ  is  the  Best.  The  devout 
life  is  a  life  harmonized  with  God 
through  Jcxsus  Christ.  It  is  the  human 
will  surrendered  to  the  divine  will,  the 
divine  order  of  righteousness  and  holi- 
ness. The  psalmist  exclaimed,  "I  de- 
light to  do  thy  will,  O  God." 

The  spiritually  blinded  eyes  having 
been  opened,  they  see  the  beauty,  the 
righteousness,  the  loveliness  there  is  in 

3G 


%tt  SDebout  JLitt  2D£timti 

the  life  that  is  subservient  to  and  in 
cheerful  accord  with  the  divine  order. 
The  blessedness,  the  joy  of  such  a  life 
defies  description,  even  more  so  than 
the  beauty  of  the  rose  or  the  hues  of 
the  rainbow  defy  correct  portrayal  to 
a  blind  man.  They  have  to  be  seen 
with  intelligent  eyes  to  realize  and  ap- 
preciate all  their  precious  loveliness. 
So  only  he  whose  spiritual  eyes  have 
been  opened  by  the  divine  touch,  whose 
moral  understanding  has  been  enlight- 
ened by  the  Holy  Spirit,  can  perceive 
or  conceive  the  richness  of  the  truth  of 
God's  Word,  the  beauty  of  a  life  con- 
secrated to  the  service  of  Jesus  Christ, 
the  joy  to  be  realized  in  yielding  a  will- 
ing obedience  to  the  King  of  kings,  the 
ecstasy  imparted  to  the  soul  when  the 
Holy  Spirit  bears  witness  with  our 
spirits  that  our  sins  are  forgiven  and 
we  are  graciously  adopted  into  the 
spiritual  family  of  our  Heavenly  Fa- 
ther. 

It  was  a  realization  of  this  joy  that 
caused  the  psalmist  to  exclaim:     "O 

37 


%it  !^ol^  Spirit  in  tit  JDebout  ILite 

taste  and  see  that  the  Lord  is  good! 
Blessed  [happy]  is  the  man  that  trust- 
eth  in  him/'  ^'O  magnify  the  Lord 
with  me,  and  let  us  exalt  his  name  to- 
gether I^' 

The  central  joy  of  this  blessed  life  i^ 
Jesus  Christ.  He  has  been  revealed  to 
the  believing  soul  through  repentance 
and  faith,  as  the  sinner's  Savior  and 
Friend.  The  soul  thus  enlightened 
spiritually  comprehends  and  appreci- 
ates (Ephesians  3:17-19)  the  setting 
given  to  Christ  in  the  Scriptures — the 
highest  ideal  of  existence  divine  and 
human,  perfect  God  and  perfect  man, 
a  gracious,  sympathizing  Father,  a  lov- 
ing, atoning  Redeemer,  an  almighty 
Savior,  an  elder  brother,  a  merciful 
and  gracious  high  priest  "who  ever  liv- 
eth  to  make  intercession  for  us.''  This 
vivid,  genuine,  correct  conception  of 
Christ  causes  to  well  up  in  the  soul  a 
fountain  of  profoundest  amazement, 
gratitude,  and  joy.  It  puts  a  new  song 
in  the  mouth,  even  praises  unto  God. 
Hence  the  apostle  Paul  well  said,  "The 

88 


%^t  SDetout  JLitt  SDefined 

kingdom  of  God  is  not  meat  and  drink ; 
but  righteousness  and  peace  and  joj  in 
the  Holy  Ghosf'  (Romans  14: 17). 

To  such  an  enlightened  soul  Chrisfs 
words,  "Come  unto  me,  all  ye  that  la- 
bor and  are  heavy  laden,  and  I  will 
give  you  rest,"  have  a  new,  entrancing, 
wealth  of  significance  and  beauty. 
Contemplating  them,  a  poet  well  ex- 
claims : 

"  'Come  unto  me,*  O  words  divinely  sweet ! 
My  heart  remembers  what  his  lips  repeat, 
And  all  day  long  they  thrill  my  weary  breast. 
And  I  am  glad  because  of  promised  rest." 

Ah,  it  is  this  divine  assurance  of  rest 
made  real  to  the  soul  of  the  believer 
through  faith  in  the  Lord  Jesus,  and 
a  knowledge  of  sins  forgiven,  that  gives 
intensity  of  indescribable  joy  to  the  de- 
vout life. 

To  all  such  Christianity  is  more 
than  a  philosopliy,  profession,  more 
than  subscribing  to  a  creed,  and  wor- 
ship more  than  an  intellectual  per- 
formance which  has  nothing  to  do  with 
real  life.    It  is  the  water  of  life  to  the 

39 


<2r6e  !^oIp  fepitit  in  tbt  SDtbout  Jiitt 

tliirsty  soul,  actually,  gladly  following 
the  perfect  Leader  and  Deliverer,  and 
doing  homage  to  our  supreme  Elder 
Brother  with  a  hearty  w^armth  of  af- 
fection and  devotion  rendered  "in 
spirit  and  in  truth." 


40 


l^otD  fercurfb 


III 

Cfte  ^olp  Spirit  in  tlje  Detiout 
Life— ^oto  ©ecureD 

We  have  seen  that,  according  to  the 
Scriptures,  the  Holy  Spirit  is  both  a 
person  and  a  power,  or  perhaps  more 
correctly  a  person  possessing  special 
divine  power.  The  divine  attribute  of 
supernatural  power  is  possessed  by 
him,  coordinate  with  the  Father  and 
the  Son.  When  the  Holy  Spirit  came 
upon  the  disciples  they  received 
^^power"  (Acts  1:8).  But  being  a  per- 
son, and  his  having  in  this  case  to  do 
with  persons — men  and  women — who 
have  been  by  their  Creator  crowned 
Avith  that  highest  crowning  bestowed 
upon  created  intelligences,  namely, 
free  ivilh  he  dare  not,  he  will  not,  he 
cannot  force  his  divine  enduement  of 
power  upon  them  or  coerce  them  into 

41 


^Se  l^ol?  Spirit  in  tit  SDebout  JLiU 

accepting  it.  To  do  so  would  be  to  un- 
make man,  to  destroy  his  free  will,  to 
rob  him  of  his  manhood,  to  strip  him 
of  his  moral  agency,  to  reduce  him  to 
a  mere  machine,  to  degrade  him  to  the 
level  of  the  brute.  Hence,  the  most  the 
Holy  Spirit  can  do  toward  taking  pos- 
session of  man's  heart  and  bestowing 
upon  him  all  the  blessings  of  his  di- 
vine enduement,  is  to  make  overtures, 
to  offer  himself  upon  the  most  easy  and 
liberal  conditions  possible,  and  kindly, 
lovingly  urge  compliance  with  those 
conditions. 

The  human  heart  is  by  nature  in  the 
condition  of  a  walled  city.  The  Holy 
Spirit  comes  and  encamps  without  its 
gates.  He  does  not  assail  the  walls 
with  battering  rams,  proposing  to  take 
it  by  force.  If  he  were  an  enemy,  bent 
on  plunder  and  destruction,  he  would 
do  so;  but  being  a  friend  laden  with 
choice  gifts,  he  modestly  waits  outside 
the  gates  and  pleads  for  admittance  on 
the  most  reasonable,  kindly  conditions. 
If  now  the  keeper  of  the  gates,  having 

42 


^oto  Secured 


considered  the  conditions,  in  the  exer- 
cise of  his  reason,  judgment,  and  free 
mil,  voluntarily,  gladly  unbars  the 
gates  and  welcomes  him  in,  he  enters 
the  heart,  takes  up  his  abode  there,  and 
enriches  it  with  a  free  bestowal  of  his 
divine  enduement  of  spiritual  power. 
What,  then,  are  some  of  the  conditions 
upon  which  the  Holy  Spirit  is  secured 
and  retained  in  the  devout  life? 

1.  Complete  submission  to  the  di- 
vine iciU.  This  is  an  indispensable 
condition;  nor  is  it  unreasonable.  It 
does  not  imply  that  the  individual  is  to 
have  no  will  of  his  own,  but  that  he  is 
to  bring  his  will  into  accord  with  the 
divine  will.  He  is  to  cease  willing  to 
do  contrary  to  the  will  of  God,  and  to 
begin  to  will  to  do  tlie  will  of  the  Fa- 
ther in  heaven,  which  is  only  requiring 
that  he  cease  willing  or  desiring  to  do 
wrong  and  earnestly  will  and  desire  to 
do  right.  On  the  condition  that  he 
honestly,  earnestly  makes  this  surren- 
der with  all  that  it  implies,  the  Holy 
Spirit  proposes  to  enter  his  soul  and 

43 


^6e  ^olp  fepftit  in  tit  aebout  ILiU 

dwell  with  him.  Our  Lord  said  (John 
7:17,  K.  v.),  ^^If  any  man  willeth  to 
do  his  will,  he  shall  know  of  the  teach- 
ing." 

Obedient  children  surrender  their 
will  to  the  will  of  their  parents,  for 
their  own  good,  because  the  parents 
are  supposed  to  know^  what  is  best. 
The  true  soldier  completely  surrenders 
his  will  to  the  will  of  his  commander, 
because  the  latter  is  supposed  to  have  a 
more  comprehensive  knowledge  of  the 
situation.  In  this  the  soldier  does  not 
lose  his  personal  identity  or  cease  to 
have  a  will  of  his  own ;  but  in  loyalty 
to  his  country's  cause  and  honor,  he 
makes  the  will  of  his  commander  hig 
own  will.  Only  in  this  way  are  army 
organization  and  effectiveness  possi- 
ble ;  and  in  proportion  as  the  rank  and 
file  are  composed  of  brave,  intelligent 
men  who,  having  wills  of  their  own, 
loyally,  enthusiastically  will  to  do  all 
they  can  to  execute  what  their  com- 
mander has,  through  them,  willed  to 
accomplish — in  this  proportion  is  an 

44 


^0^  Secured 


army  invincible.  And  right  liere  is 
^^'here  we  find  the  secret  of  the  superi- 
ority of  the  volunteer  soldiers  of  our 
own  country.  They  are  intelligent, 
and  intelligently  will,  in  accord  with 
the  will  of  their  commanders,  to  pre- 
serve untarnished  the  life,  the  honor, 
and  the  liberty  of  the  American  Union. 

Our  divine  Commander  knows  what 
is  best  for  us.  He  wills  for  us  all  that 
is  purest,  noblest,  best  in  this  life,  con- 
sistent with  our  personal  salvation 
and  eternal  life  at  his  right  hand  in 
heaven.  It  is  his  will  that  in  this  life 
we  be  sanctified  (I.  Thessalonians  4: 
3),  cleansed  from  the  dominion  of  the 
degrading  appetites  and  passions  of 
the  flesh,  and  set  apart  to  the  en- 
Bobling,  happy  service  of  an  honest, 
upright  life  in  Christ  Jesus.  (See  II. 
Timothv  2:11,  21;  Hebrews  10:10; 
13:12,  21,  22.) 

Surely  to  yield  a  loyal,  enthusiastic 
submission  of  the  fallible,  erring  hu- 
man will  to  the  will  of  one  so  infinitely 
wise,    compassionate,    faithful   cannot 


'atSe  ^o\^  fepitit  in  tit  SDebout  Jiitt 

be  an  unreasonable  requirement.  It  is 
only  surrendering  a  hovel  to  gain  a 
kingdom;  it  is  only  yielding  a  worth- 
less pebble  to  gain  a  pearl  of  great 
price;  it  is  only  parting  with  a  perish- 
able treasure  in  exchange  for  "a  crown 
of  righteousness  that  fadeth  not 
away."  All  this  the  ardent,  longing 
soul  recognizes,  and  its  language  is : 

"Holy  Spirit,  all  divine, 
Dwell  within  this  heart  of  mine ; 
Cast  down  every  idol  throne ; 
Reign  supreme,  and  reign  alone." 

2.  Intense  desire  to  possess  Him  as 
an  energizing,  working  force.  Right 
here  is  w^here  honest  desire,  the  out- 
growth of  love  of  truth  and  righteous- 
ness, is  everything.  Lack  of  desire  re- 
pels. Love  begets  love.  Admiration 
inspires  admiration.  Holy  desire  at- 
tracts the  object  that  is  intelligently 
sensible  of  its  existence. 

On  the  other  hand,  the  most  ardent, 
pure-minded  lover  is  repelled  and  dis- 
heartened when  made  sensible  of  the 
fact  that  his  love  is  not  reciprocated — 

46 


^otQ  Secured 


that  it  is  recognized  only  with  a  cold- 
hearted  indifference  or  a  positive  re- 
pulsion. In  the  very  nature  of  things 
all  this  must  be  so.  The  Holy  Spirit 
is  an  ardent  wooer.  The  basis  of  his 
divine  affection  is  most  pure  and  un- 
selfish. At  the  same  time  he  is  vividly 
awake  to  and  intelligently  conscious 
of  the  attitude  of  every  human  heart 
toward  him.  He  wooes,  and  waits  to 
be  invited  in.  (See  Revelation  3:20.) 
Alas!  how  often  is  he  repelled,  and 
from  how  many  hearts  is  he  compelled 
to  turn  away  and  leave  them  in  their 
guilt  and  sin  to  their  everlasting  un- 
doing, because  they  repelled  him.  How 
many  such  will  one  day  take  up  the 
rhythmically  expressed  lament  of  the 
brilliant  Lord  Byron: 

"Through  many  a  clime  't  is  mine  to  roam, 

With  many  a  retrospection  cursed, 
And  all  my  solace  is  to  know, 

Whate'er  befalls,  I  've  known  the  worst, 
What  is  that  worst?     Nay,  do  not  ask; 

In  pity  from  the  search  forbear ; 
Smile  on,  nor  venture  to  unmask 

My  heart  and  view  the  hell  that 's  there." 

47 


^6t  l^olp  &pitit  in  tit  SDebout  JLitz 

But  the  desire  to  be  possessed  of  the 
Holy  Spirit  must  not  only  be  intense; 
it  must  be  unselfish.  He  must  be 
sought  and  longed  for,  not  merely  to 
alTord  personal  pleasure  and  adorn- 
ment, but  as  an  essential  equipment 
for  service  in  soul-winning.  The  Holy 
Spirit  has  been  sent  into  the  world  "to 
convict  the  world  of  sin,  of  righteous- 
ness, and  of  judgment^'  (John  16:8, 
li.  v.).  But,  as  the  Son,  in  order  to 
enable  the  world  through  him  to  see 
the  Father,  had  to  take  upon  himself  a 
body  of  flesh  and  blood,  so  the  Holy 
Spirit,  that  he  may  get  near  to,  inti- 
mately communicate  with,  and  convict 
men  and  women,  seeks  to  enter  and 
dwell  in  the  hearts  of  devout  men  and 
women.  Of  course,  he  can  and  often 
does  make  direct  impressions  upon  hu- 
man hearts  without  the  aid  of  others, 
— in  the  silent  watches  of  the  night, 
through  afflictive  dispensations  of 
Providence,  in  times  of  bereavement, 
war,  famine,  and  destructive  epidem- 
ics,— and  cause  men  to  cry  to  God  for 

48 


$otQ  Secured 


help,  but  even  in  such  cases,  how 
wonderfully  and  effectively  may  his 
work  be  aided  by  the  timely  words  and 
kindly  ministrations  of  devout,  Spirit- 
moved  men  and  women. 

Saul  of  Tarsus  was  stricken  down  by 
the  Spirit,  spoken  to  by  our  Lord,  thor- 
oughly convicted  of  sin,  righteousness, 
and  judgment,  sent  blind  into  Damas- 
cus, and  continued  three  days  in 
prayer;  but  it  was  only  when  the  de- 
vout Ananias,  directed  hij  the  Lord^ 
sought  him  out  and  spoke  to  him  that 
the  scales  fell  from  his  eyes,  he  re- 
ceived sight,  and  was  ready  to  go  forth 
in  willing  obedience  to  the  divine  com- 
mission. 

How  many  may  there  not  be  to-day 
to  whom  the  Spirit  has  spoken,  whom 
he  has  convicted  of  sin,  that  might  be 
safely  led  into  a  knowledge  of  sins  for- 
given, and  lives  of  joy  and  usefulness, 
were  there  only  among  their  neighbors 
who  profess  to  be  Christians  devout 
men  and  women  who,  in  obedience  to 
the   promptings   of   the   Holy    Spirit, 

4  49 


^it  l^olp  fepitit  in  tit  SDebout  JLitt 

would  go  and  personally  speak  to  them 
as  Ananias  spoke  to  Saul. 

Now  this  is  what  the  Lord  wants, — 
this  personal  work  for  the  salvation  of 
the  unconverted, — and  one  of  the  spe- 
cial purposes  for  which  the  Holy  Spirit 
is  in  the  world  and  ready  to  enter  de- 
vout hearts  is  to  equip  them  for  this 
kind  of  work;  but  to  secure  him  he 
must  be  earnestly  desired,  that  he  may 
impart  the  willingness  and  the  ability 
to  do  it  gladly  as  unto  the  Lord. 

The  Spirit  convicts  of  sin,  righteous- 
ness, and  judgment,  but  it  is  when 
these  convictions  are  reinforced  by  the 
Spirit-filled,  devout  lives  of  their  neigh- 
bors whom  the  convicted  ones  know  to 
be  members  of  the  church,  and  when 
this  again  is  emphasized  by  kind 
w^ords,  personally  spoken  to  them  on 
the  subject  of  their  soul's  salvation,  on 
the  wickedness  of  the  sin  of  unbelief 
and  irreligion,  on  the  righteousness  of 
the  divine  order  of  things,  and  on  the 
judgment  which  no  one  can  escape, — 
then  it  is  that  the  Spirit's  wooings  and 

50 


!^0to  fetcuced 


warnings  become  effective  in  the  sal- 
vation of  sinners. 

It  is  not  so  much  that  this  personal 
work  is  necessar^^  to  convict  men  of 
sin,  for  of  this  they  are  already  con- 
victed at  the  bar  of  their  own  con- 
science; it  is  not  that  it  is  needed  to 
convict  them  of  righteousness,  for  they 
all  have  a  knowledge  of  a  difference 
between  right  and  wrong,  and,  with 
Frederick  W.  Robertson,  are  ever 
ready  to  exclaim,  "It  must  be  right  to 
do  right,''  and  to  reward  right-doing; 
and  equally  ready  are  they  to  admit 
that,  in  the  very  nature  of  things,  it 
must  be  wrong  to  do  wrong,  and  that 
righteousness  requires,  and  justly,  too, 
that  wrong-doing  be  punished ;  nor  yet 
is  this  personal  work  so  much  needed 
to  convince  men  of  judgment,  for  of  its 
necessity  and  certainty  they  are  con- 
vinced by  the  lashings  of  a  guilty  con- 
science. But  this  personal  work  is 
needed  because  only  through  men  and 
women  whose  hearts  the  Holy  Spirit 
has  touched  with  love  and  sympathy 

51 


%iz  !^0l^  fepirit  in  tit  S>tbout  JLitt 

for  the  lost,  can  he  show  forth  the 
praises  and  glorj  of  him  who,  to  save 
lost  sinners,  gave  his  life  a  ransom, 
and  thus  bring  them  into  possession  of 
a  saving  knowledge  of  the  truth  of  the 
gospel.  Through  these  personal  chan- 
nels the  Holy  Spirit  is  pleased  to  work, 
to  throw  light  upon  the  Word,  to  em- 
phasize the  gospel  fact  that  the  judg- 
ment referred  to  is  not  the  final,  far- 
off  judgment,  but  a  present,  every-day 
judgment,  which  is  constantly  pro- 
nouncing every  soul  a  sinner  before 
God,  and  is  everlastingly  declaring  the 
great,  righteous  verdict  that  every  un- 
regenerate  man  and  woman  is  lost, 
that  without  repentance  toward  God 
and  faith  in  the  Lord  Jesus  Christ 
there  is  no  salvation  for  the  lost  soul, 
and  that  "the  fearful,  and  unbelieving, 
and  the  abominable  and  murderers, 
and  whoremongers,  and  sorcerers,  and 
idolaters,  and  all  liars,  shall  have  their 
part  in  the  lake  which  burneth  with 
fire  and  brimstone :  which  is  the  second 
death'^  (Revelation  21:  8). 

52 


^oto  feecurrd 


The  devout  Christian  desires  the  en- 
duement  of  the  Holy  Spirit  to  make 
him,  to  make  her  active  and  efficient  in 
thus  bringing  these  vital  truths  home 
to  the  hearts  and  consciences  of  the 
unsaved  of  their  personal  acquaint- 
ance; and  the  reason  why  there  is  not 
far  more  of  this  important  work  being 
done  by  professed  Christians  is  to  be 
found  in  the  fact  that  so  many  are  con- 
tent to  live  without  this  essential 
equipment  for  service;  satisfied  with 
merely  having  their  names  enrolled  on 
the  church  record  and  perhaps  attend- 
ing the  quarterly  communion  ser-vice, 
virtually  dragging  along  through  life, 
^^having  a  name  to  live,''  while  in  fact 
they  are  spiritually  dead. 

Christ  cursed  the  barren  fig-tree  be- 
cause he  found  on  it  nothing  but 
leaves.  He  said,  in  the  case  of  the 
man  who  did  not  improve  his  talent, 
"Take,  therefore,  the  talent  from  him, 
.  .  .  and  cast  ye  the  unprofitable 
servant  into  outer  darkness."  What 
will  he  say  in  the  case  of  the  modern 

53 


^^t  l^ol^  Spirit  in  tit  SDebout  JLitt 

church-member  who,  in  the  midst  of 
numerous  opportunities,  puts  forth  no 
personal  effort  for  the  salvation  of  his 
unsaved  neighbors?  After  a  while  all 
those  opportunities  will  be  gone.  What 
cause  the  negligent  and  indifferent  will 
then  have  to  lament,  in  the  language 
of  Whittier : 

"For  of  all  sad  words  of  tongue  or  pen, 
The  saddest  are  these,  It  might  hare  been !" 

3.  The  Holy  Spirit  is  secured  in  the 
devout  life  hy  earnestly^  persistently 
asking.  This  truth  is  explicitly  taught 
by  our  divine  Lord.  "Ask,  and  it  shall 
be  given  you."  "If  ye  then,  being  evil, 
know  how  to  give  good  gifts  unto  your 
children,  how  much  more  shall  your 
heavenly  Father  give  the  Holy  Spirit 
to  them  that  ask  him"  (Luke  11:13). 
But  he  who  would  receive  must  ask 
earnestly,  persistently.  This  is  the 
teaching  of  the  parable  of  the  unjust 
judge  in  Luke  18 : 1-8.  God  knows  our 
hearts;  "he  understandeth  our 
thoughts  afar  off."     Half-heartedness 

54 


^0^  feecuud 


finds  no  favor  with  him.  To  ask  him 
acceptably  we  must  ask  earnestly,  in- 
tensely ;  no  other  way  would  be  honest, 
and  the  lack  of  honesty  vitiates  every- 
thing. 

Some  labor  under  the  false  notion 
that  they  have  asked  and  do  desire,  and 
are  only  waiting  until  God  becomes 
willing  or  thinks  it  proper  to  grant 
their  request.  The  fact  is,  God  is  ever 
willing  "to  give  the  Holy  Spirit  to 
them  that  ask  him,"  and  is  only  wait- 
ing until  they  become  really  in  earnest 
in  their  asking.  The  moment  their 
heart,  their  affections,  their  desires  as- 
sume this  essential  attitude  of  real  ear- 
nestness, such  as  Jacob  had  come  to 
when  he  exclaimed,  "I  will  not  let  thee 
go,  except  thou  bless  me,"  that  moment 
will  he  send  the  Holy  Spirit  to  take 
possession  of  the  heart  as  the  Com- 
forter and  Guide  of  the  devout  asker'a 
life. 

The  difference  between  a  half- 
hearted asking  and  the  asking  that 
ilows  out  of  a  whole-souled  intensity 

55 


^Se  l^olp  fepttit  in  tit  SDebout  JLite 

and  persistent  earnestness  is  the  differ- 
ence between  complete,  devout  sur- 
render to  the  will  of  God,  and  that  at- 
titude of  soul  which  desires  to  have  its 
own  way,  at  least  in  part,  and  please 
God,  too.  This  earnest,  devout,  com- 
plete surrender  to  the  divine  will  is 
that  of  which  it  is  easy  to  speak,  and 
yet  it  is  the  one  requirement  from 
which  most  men  shrink  and  which 
many  fail  to  come  up  to.  There  are 
many  things  in  the  direction  of  an  up- 
right life  which  they  are  ready  to  do — 
sign  pledges,  give  money,  serve  as  offi- 
cers in  the  church, — if  only  the  Lord 
will  permit  them  to  hold  back  a  part 
of  their  will, — if  only  he  will  let  them 
play  euchre,  grind  down  the  poor,  ex- 
tort large  dividends  -unjustly,  crush 
out  competition,  etc.  In  short,  if  he 
will  only  not  require  them  to  deny 
themselves  and  take  up  the  cross  and 
follow  him,  not  only  in  right  doing 
but  in  right  thinking  as  well,  they  will 
agree  to  do  anything  in  rea^son. 

Alas,  it  is  because  of  this  unwilling- 

5G 


I^oto  feitcurtd 


ness  to  surrender  the  will  completely, 
to  ask  in  a  whole-souled,  candid,  honest 
way,  that  there  is  such  a  scarcity  of 
workers  in  the  churches  to-day  who  are 
effectively  '^endued  with  power  from 
on  high." 

4.  A  willingness  and  desire  to  use 
Him,  This  is  another  condition  on 
which  the  Holy  Spirit  comes  into  the 
deyout  life  and  abides.  Power  unused 
is  power  squandered,  and  an  act  of  in- 
gratitude toward  the  bestower  of  the 
power.  It  is  the  equivalent  of  that  for 
which  the  talent  was  taken  away. 
(Matthew  25:28.)  The  Holy  Spirit 
is  given  on  condition  that  he  is  obeyed 
and  used.  By  using  the  power  we  have 
we  gain  more  power.  This  truth  is 
readily  recognized  in  the  matter  of 
the  growth  and  development  of  the 
bodily  strength  of  children.  The  sci- 
ence of  gymnastics  is  founded  upon  it. 
It  is  also  recognized  in  relation  to  the 
development  and  strength  of  the  men- 
tal powers.  Vigorous  thinking  devel- 
opes  the  ability  to  plunge  deeper  into 

57 


^^t  ^olg  fepitit  in  tit  SDtbout  JiiU 

all  the  mysteries  of  scientific  thought. 
It  is  equally  true  in  the  case  of  receiv- 
ing and  retaining  the  power  of  the  Holy 
Spirit.  Use  him  and  he  not  only  re- 
mains with  you,  but  you  become  more 
and  more  capable  of  commanding  and 
utilizing  greater  degrees  of  his  power. 
He  is  in  the  world  not  to  loiter  and  in- 
dulge in  idleness.  He  is  here  on  an  im- 
portant mission,  to  accomplish  a 
mighty  conquest,  even  the  casting  out 
of  the  wicked  one  and  subduing  the 
world  unto  himself  and  the  Son,  that  it 
may  then  be  delivered  up  unto  the  Fa- 
ther, ^^that  God  may  be  all,  and  in  air' 
(I.  Corinthians  15:^28). 

But  to  realize  this  mighty  achieve- 
ment the  Holy  Spirit  must  work 
through  human  hearts  and  utilize  hu- 
man agencies.  For  this  he  seeks  to  en- 
ter and  abide  in  the  souls  of  men  and 
women — not  to  be  idle,  not  that  he  may 
simply  impart  ecstasy  and  cause  them 
to  shout  and  make  a  boast  of  their  higli 
attainments  in  the  divine  life,  a.s  did 
-;the  Pharisees  of  old,  but  that,  having 

58 


^ob  Secured 


imparted  to  them  spiritual  energy  and 
intense  conviction,  they  may  witness  to 
the  world  for  Jesus  Christ,  that  they 
may  be  fruitful  of  good  works,  follow- 
ing in  the  footsteps  of  our  Lord,  who 
^Svent  about  doing  good,"  and  by  their 
commending  and  practicing  all  the 
Christian  graces,  through  evil  as  well 
as  through  good  report,  he  may, 
through  them,  their  industry,  their  zeal 
in  holy  living  and  doing,  "convict  the 
world  of  sin,  righteousness,  and  judge- 
ment." 

It  is  on  these  conditions,  and  such  as 
these,  that  the  Holy  Spirit  is  secured 
and  retained  in  the  devout  life,  not 
merely  by  loud  praying,  loud  singing, 
loud  boasting  of  the  "I  am  holier  than 
thou"  sort. 

"Make  us,  by  fhy  transforming  grace. 
Dear  Savior,  daily  more  like  tliee ! 
Thy  fair  example  may  we  trace, 
To  teach  us  what  we  ought  to  be !" 


Wbt  ^olv  fepitit  in  tit  SDebout  Hilt 


IV 

Cl)e  ^olg  Spirit  in  t&e  Debout 

Life— (KBfiat  ^e  Does— l^is 

C{)aracteristics 

The  personality  of  the  Holy  Spirit, 
the  Holy  Spirit  as  a  specific  power  or 
force,  the  devout  life,  and  how  the 
Holy  Spirit  in  the  devout  life  is  se- 
cured and  retained,  have  been  consid- 
ered. We  now  pass  to  the  considera- 
tion of  some  of  the  characteristics  of 
the  Holy  Spirit  as  a  working  force 
w  hen  embodied  in  the  heart  of  a  devout 
human  being — some  of  the  specific 
things  he  does  in  and  for  that  life,  and 
some  of  the  things  he  does  by  and 
through  that  life  for  humanity  in  gen- 
eral, and  for  the  world  as  peopled  by 
rational,  intelligent,  free  moral  agents. 

Let  it  be  remembered  that  the  Holy 
Spirit  is  in  the  world  to  reassert,  em- 
phasize, and  execute  the  will  of  the  Fa- 

60 


tlier  as  revealed  in  Jesus  Christ.  ( See 
John  14 :  20 ;  15 :  26 ;  16 :  13-15. )  He  is 
the  administrator  of  the  kingdom  of 
Christ.  He  dwells  in  the  devout  life  for 
tlie  express  purpose  of  revealing  Christ 
and  his  will,  and  malting  real  the  com- 
radeship of  Christ.  Hence  it  has  been 
vrell  said,  and  reiterated  by  many  able, 
orthodox  Christian  teachers,  that  since 
the  Day  of  Pentecost  the  world  has 
been,  and  we  are  now  living,  in  the  dis- 
pensation of  the  Holy  Spirit.  This, 
then,  is  a  positive,  vital  doctrine  of  our 
holy  Christianity,  and  it  cannot  be  too 
specifically  emphasized ;  and  it  is  perti- 
nent here  that  some  of  his  characteris- 
tics and  modes  of  operating  through 
the  devout  lives  of  those  w^ho  have  ac- 
corded him  a  hearty,  royal  welcome 
into  their  hearts,  be  pointed  out  and 
briefly  elaborated. 

1.  The  Eohf  Spirit  in  the  devout 
life  renders  that  life  sinless.  We  are 
aware  that  right  here  we  strike  con- 
troverted ground ;  that  much  time  and 
disputation  have  been  expended  by  one 

61 


%^t  l^ol?  fe>pitit  m  tit  SDebout  Ette 

class  of  theologians  to  prove  that  it  is 
impossible  for  any  man  to  live  a  single 
day  without  sinning,  and  in  proof  of 
their  contention  they  quote  I.  John  1: 
8,  9.  Others  have  contended  just  as 
vigorously  and  logically  to  prove  that, 
as  John  says,  ^^he  that  committeth  sin 
is  of  the  devil,"  and  "whosoever  is  born 
of  God  doth  not  commit  sin"  (I.  John 
3:8,9). 

It  is  not  the  purpose  here  to  enter 
Into  a  lengthy  examination  of  the  argu- 
ments that  apply  in  defense  of  either 
of  the  sides  of  this  question.  Both 
space  and  inclination  forbid  such  a 
course ;  nor  would  it  be  in  keeping  with 
the  purpose  of  this  little  book.  We  are 
satisfied  that  right  here  there  is  within 
our  choice  a  better,  a  more  profitable 
course  to  pursue.  The  unprofitable  dis- 
cussion referred  to  above  has  had  its 
source  almost  entirely  in  a  failure  to 
give  a  rational  interpretation  to  the 
terms  ^^sin,"  "sinless,"  "perfect,"  and 
"holy." 

Extremists   in   contending  that   all 

62 


mW  ^t  Wot&—^i0  CSatactttififtiCjer 

Christians  can  live,  and  are  under  obli- 
gation to  live  holy  livee,  have  invari- 
ably fallen  into  the  mistake  of  so  de- 
fining the  term  ^^holy"  as  to,  in  the  lan- 
guage of  the  writer's  sainted  father, 
^'make  the  way  into  heaven  so  narrow 
that  they  could  not  get  in  themselves.-^ 
And  their  extreme  contentions  and 
their  ever  being  wont  to  unchristian  all 
who  could  not  indorse  their  extreme 
definitions  of  a  holy  life  and  profess  to 
be  in  possession  of  it — their  readiness 
to  unchristian  all  such,  no  matter  how 
consistent  their  outward  lives  might 
be  with  their  profession,  has  often 
wrought  division,  strife,  and  much 
harm  to  classes  and  congregations^ 
And  certainly  it  is  not  an  error  to  set 
it  down  as  a  demonstrated  fact  that 
v>hatever  works  distraction,  ill  will, 
and  spiritual  decline  in  a  society  of 
professed  Christians  is  not  of  Christ, 
but  of  the  devil.  (See  I.  Corinthians 
3:3,) 

On  the  other  hand,  the  extreme  advo- 
cates of  the  contention  that  the  best  of 

C3 


%it  l^ol^  Spirit  to  tSe  SD^bout  Hitz 

Christians  sin  daily,  greatly  err  in  at- 
taching quite  too  comprehensive  a  def- 
inition to  the  word  "sin."  By  doing 
this,  and  then  contending  that  the  best 
of  men  cannot  help  sinning  daily,  and 
then  repeating  the  words  of  I.  John  2 : 
1,  and  I.  John  1 :  9,  they  have  made  the 
mistake  of  promulgating  a  teaching 
which  is  taken  by  many  whose  names 
are  on  the  church  roll  as  an  excuse  for 
a  wilful  indulgence  of  the  carnal  appe- 
tites and  passions  of  the  flesh,  even  to 
the  extent  of  neglecting  the  means  of 
grace,  patronizing  the  saloons,  and  en- 
couraging other  dissipating  social 
vices. 

That  only  is  sin  in  the  scriptural 
sense  which  renders  a  man  guilty  be- 
fore God.  The  Holy  Spirit  in  the  de- 
vout life  cleanses  (sanctifies)  it  from 
the  love  of  all  sin  taken  in  that  sense. 
So  far  as  the  guilt  and  the  condemna- 
tion of  the  act  of  sin  are  concerned, 
there  is  a  vast  difference  between  com- 
mitting a  sin  nnlfidhf  and  committing 
a     sin     aecidentalh/     or     ignorantly. 

64 


Hence  the  author  of  the  Epistle  to  the 
Hebrews,  in  10:26  (R.  V.),  says,  "If 
we  sin  wilfully  after  that  we  have  re- 
ceived the  knowledge  of  the  truth,  there 
remaineth  no  more  a  sacrijS.ce  for  sins." 

"Sin  is  the  transgression  of  the  law" 
(I.  John  3:4).  Sin  that  renders  its 
author  guilty  before  God  is  wilfully 
willing,  choosing  to  and  actually  com- 
mitting an  act,  speaking  a  word  or 
cherishing  a  thought  known  at  the  time 
to  be  contrary  to  or  forbidden  by  the 
law — that  is,  the  Word  of  God.  Sin 
that  renders  a  man  guilty  before  God 
is  not  merely  a  mistake,  a  misstep 
taken  under  the  impression  that  it  was 
harmless;  it  is  doing,  willingly  and 
from  choice,  what  we  know  is  contrary 
to  God's  will  and  word. 

With  this  definition  of  actual  sin  be- 
fore us,  then  who  will  say  that  it  is 
not  possible  for  the  devout  soul  whom 
the  Holy  Spirit  has  thoroughly 
cleansed  from  the  love  of  sin  to  live 
without  committing  sin?  The  writer 
once    served    on   a   coroner's   inquest 

5  65 


%it  ^oly  fepirit  in  tje  2Debout  %itt 

where  two  brothers,  being  out  in  the 
mountains  hunting  deer,  noticed  in  the 
distance  something  stirring  in  a  laurel 
thicket ;  thinking  it  was  a  deer,  one  of 
them  quickly  fired.  Imagine  their  hor- 
ror when  a  third  man,  their  otcn 
hrother,  rushed  out  of  the  thicket,  ran 
to  them,  exclaiming,  "My  God,  boys, 
you  've  shot  me  I"  and  fell  down  and 
died  at  their  feet!  Did  the  law  hold 
them  for  murder?  Surely  not.  Why 
not?  they  had  killed  a  man,  and  the 
law  says,  "Thou  shalt  not  kill."  Ah,  it 
W'as  done  by  mistake!  They  had  no 
thought  of  murder  in  their  hearts. 
They  did  not  will  or  wish  or  choose  to 
kill  their  brother,  but  the  very  opposite. 
So  the  devout  man  wiiose  heart  is 
cleansed  by  the  indwelling  of  the  Holy 
Spirit  may,  and  doubtless  often  does, 
by  mistake,  do,  think,  and  say  things 
which  are  contrary  to  God's  holy  law, 
as  seen  by  the  Lord  himself,  but  he 
never  wills  or  wishes  or  chooses  to  do 
so.  Will  God  condemn  him  for  those 
mistakes  and  hold  him  guilty?    Will 

66 


miat  ^t  2Doe0— 1^10  C&acacUti0t(c0 

he  who  ^'knoweth  our  frame"  and  "re- 
membereth  that  we  are  dust/'  be  more 
rigid  and  exacting  in  holding  us  to  the 
very  letter  of  the  law  than  man  is?  He 
sent  his  Son  into  the  world  that  be 
might,  by  his  death,  redeem  us  from  the 
curse  or  condemnation  of  the  law,  "be- 
ing made  a  curse  for  us''  (See  Gala- 
tians  3:13,  14.) 

Let  it  be  remembered  that  it  is  the 
sinful  thoughts,  words,  and  acts  in- 
dulged and  executed  tcUfully  that  ren- 
der us  guilty  before  God.  He  judges 
righteous  judgment,  "he  understand- 
eth  our  thoughts  afar  off,"  and  "the 
Spirit  himself  maketh  intercession  for 
us"  (Romans  8:26,  R.  V.). 

2.  The  Eoly  Spirit  dwelling  in  the 
devout  life  endues  the  soul  toith  a  holy 
love.  Love  is  the  core  of  the  Christian 
system.  It  is  to  Christianity  what  the 
roots  and  trunk  of  a  tree  are  to  the 
branches;  the  great  stem  on  which  are 
festooned  as  ornaments  all  the  other 
Christian  graces. 

Christianity  had  its  origin  in  the 

67 


<Jt6e  iftol?  fepitit  in  tfie  SDebout  E(ee 

love  of  God.  (John  3:16.)  Man  re- 
ciprocates the  lore  of  God  as  a  result 
of  an  intelligent  apprehension  of  its 
greatness  and  goodness  as  personified 
in  the  life,  teachings,  and  death  of 
Jesus  Christ.  ( See  I.  John  4 :  19. )  In 
his  carnal,  fallen  state  man  fears  God 
with  a  slavish,  tormenting  fear ;  but  he 
does  not,  he  cannot  love  him.  It  is  only 
when,  through  belief  of  the  truth,  peni- 
tence, and  confession,  the  Holy  Spirit 
so  enlightens  him  that  he  grasps  the 
great  fact  that  the  Father  in  heaven  is 
his  friend  and  not  his  enemy,  and  that 
Jesus  Christ  has  purchased  salvation 
for  him  and  is  lovingly  anxious  to  save 
him — it  is  only  then  that  the  slavish 
fear  that  has  held  his  soul  in  bondage 
is  supplanted  with  that  overmastering 
love  which  enables  him  to  exclaim  with 
the  prophet,  "O  Lord,  I  will  praise 
thee :  though  thou  wast  angry  with  me, 
thine  anger  is  turned  away,  and  thou 
comfortedst  me." 

Love  is  the  fundamental  principle  of 
all  genuine  morality  and  philanthropy. 

68     . 


miat  ^t  2D0t0— 1^(0  C|)atacUti0tiCja( 

This  accounts  for  the  fact  that  Chris- 
tian countries  are  distinguished  far 
above  all  others  for  their  benevolent 
and  charitable  institutions — hospitals, 
asylums,  reformatories,  schools,  col- 
leges, universities,  and  for  their  hav- 
ing those  forms  of  government  best 
calculated  to  foster  the  peace  and  hap- 
piness of  all  their  citizens. 

Love,  infinite,  divine,  radiating  from 
the  great  heart  of  God  down  through 
Christ,  his  Son,  conquers  and  brings 
into  loving  subjection  to  its  benign  in- 
fluence the  hearts  of  all  believers, 
arousing  therein  a  loving  recognition 
of  the  great  philanthropic  truth  that 
they  belong  to  a  great  family  of  which 
God  is  the  Father,  Jesus  their  elder 
brother,  and  that  they  sustain  to  all 
the  men  and  women  of  the  world,  high, 
low,  rich,  and  poor,  the  endearing  rela- 
tion of  brothers  and  sisters.  In  this 
way  the  love  imparted  by  the  Holy 
Spirit  in  the  devout  life  becomes,  and 
has  proven  to  be,  a  social,  moral,  revo- 
lutionizing force,  working  effectually 

C9 


^^t  l&ol?  fepitit  in  t&e  ©etjout  JLiU 

for  the  elevation  and  ennobling  of  hu- 
man life,  both  in  this  world  and  in  the 
world  to  come.  IS'apoleon  the  Great 
recognized  this  truth  when  he  said, 
^'Jesus,  the  Christ,  founded  his  empire 
upon  the  principle  of  universal  love, 
and  it  is  destined  to  endure  forever/^ 

Who  does  not  know  something  of  the 
overmastering  strength  bv  which  love 
binds  child  to  parent,  parent  to  child, 
husband  to  wife,  wife  to  husband,  and 
lovers  to  each  other?  A  recognition  of 
true  love  in  these  cases  only  prepares 
us  the  better  to  appreciate  the  strength 
of  that  love  by  which  the  Holy  Spirit 
endues  the  devout  life.  Would  you 
see  a  demonstration  of  the  power  of 
this  love?  Contemplate,  then,  for  a 
while  the  vast  sums  contributed  volun- 
tarily by  men  and  women  whose  hearts 
have  been  touched  by  this  divine  love, 
to  build  and  support  churches,  Chris- 
tian colleges,  seminaries,  universities, 
Bible  societies,  tract  societies,  and  for- 
eign missionaries.  Naturally  the  unre- 
generated  heart  is  cold,  selfish,  and 

70 


dfllSat  ^e  S>ot0—m^  C&atacUrfetic0 


stingy.  What  but  the  touch  of  divine 
love  could  so  transform  selfish  human 
nature  financially?  The  work  done, 
iind  still  going  on,  in  the  directions 
above  designated  is  the  marvel  of  the 
ages,  arid  is  God's  memorial  of  the  ef- 
fectiveness of  divine  love  in  transform- 
ing human  nature.  Charles  Wesley 
well  wrote : 

0  Love  Divine !  how  sweet  thou  art ! 
"When  shall  I  find  my  willing  heart 

All  taken  up  with  thee? 

1  thirst,  and  faint,  and  die  to  prove 
The  greatness  of  redeeming  love. 

The  love  of  Christ  to  me." 

Holy  love  becomes  the  devout  souPs 
rightful  possession.  The  Holy  Spirit 
gives  it  to  him  as  a  result  of  his  pos- 
sessing the  soul,  and  its  presence  makes 
duty  pleasure,  self-denial  a  joy,  and 
affliction  only  calmly,  peacefully  suffer- 
ing the  will  of  the  Father  in  heaven, 
cheered  with  the  assurance  that  all 
things  are  working  "together  for  good 
to  them  that  love  him." 

3.  The  Boh)  Spirit  in  tJie  devout 
life  reveals  the  spiritual  import  of  the 

71 


M^^t  ^olg  feptcit  in  tit  2Dtbout  %itt 

Scriptures.  This  is  a  part  of  his  func- 
tion as  "the  Spirit  of  truth"  (John  li: 
17).  In  the  days  of  the  patriarchs, 
prophets,  and  apostles,  "holy  men  of 
God  spake  as  they  were  moved  by  the 
Holy  Ghost"  (11.  Peter  1:21  and  II. 
Timothy  3:16).  The  canon  of  Holy 
Scripture  as  written  by  them  has  been 
preserved  and  handed  down  to  us ;  but 
it  is  readily  conceded  by  all  devout  men 
and  women  that  after  the  Holy  Spirit 
imparted  to  them  a  knowledge  of  sins 
forgiven  and  the  assurance  of  their 
adoption  into  Christ's  spiritual  family, 
the  Bible  became  a  new  book  to  them. 
Then  it  was  that  they  were  able  to  per- 
ceive in  what  had  been  before,  as  they 
thought,  plain,  simple  statements,  a 
depth  of  spiritual  significance  and  a 
wealth  of  holy  joy,  imparting  a  beauty 
of  which  they  had  never  dreamed,  and 
w^hich  admirably  fitted  their  cases. 
The  writer  well  remembers  how  before 
his  conversion  he  was  often  puzzled  to 
know  why  it  was  that  his  devout,  godly 
father,  who,  although  no  scholar,  was 

72 


distinguished  for  his  knowledge  of  the 
Scriptures,  and  his  ability  to  interpret 
them,  could  sit  for  hours  and  hours  on 
rainy  days  and  on  Sundays,  content- 
edly and  intently  poring  over  parts  of 
the  Bible  that  he  felt  sure  he  must  have 
read  and  reread  a  hundred  times  or 
more.  But  after  his  own  conversion 
the  mystery  soon  became  plain.  Then 
k  was  that  he,  himself,  became  able  to 
see  in  passages  which,  as  a  Sunday- 
school  scholar,  he  had  committed  to 
memory,  a  new  beauty  and  depth  of 
meaning  of  which  he  had  never 
dreamed. 

When  our  Lord  said  to  his  disciples, 
in  speaking  of  the  coming  of  the  Com- 
forter, "He  shall  take  of  mine,  and 
shall  show  it  unto  you'^  (John  16: 15), 
he  uttered  a  truth  not  only  for  those  to 
whom  he  was  speaking  at  the  time,  but 
for  all  devout  Christians  through  all 
time  to  come.  All  this  is  in  accord 
with  the  declaration  of  Paul  (I.  Cor- 
inthians 2:13),  where  he  says  in  sub- 
stance that  spiritual  things  can  only  be 

73 


%it  !&0l^  fepirit  in  t^t  SDebout  Hitt 

discerned  and  revealed  by  the  spirit  of 
God.  The  things  of  the  material  world 
are  perceived  by  the  mind  through  the 
five  physical  senses,  but  for  that  man 
who  opens  his  soul  to  the  wooings  of 
the  Holy  Spirit  and  invites  him  in  and 
makes  him  welcome,  the  Spirit  opens 
another  avenue  of  perception,  a  sixth 
s^?nse  as  it  were,  through  or  by  which 
he  can  spiritually  discern  spiritual 
things.  This  is  the  secret  of  the  great 
aptness  of  men  like  D.  L.  Moody, 
Charles  H.  Spurgeon,  G.  Campbell 
Morgan,  and  Doctor  Torrey  for  ex- 
pounding, applying,  and  emphasizing 
the  sacred  Scriptures.  They  are  in 
league  with  the  Holy  Spirit  in  that  spe- 
cial work.  They  have  devoutly  sought 
and  secured  his  assistance  as  their  en- 
lightener  in  things  pertaining  to  the 
establishing  of  the  kingdom  of  right- 
eousness on  earth. 

"Holy  Ghost  with  light  divine, 
Shine  upon  this  heart  of  mine ; 
Chase  the  shades  of  night  away, 
Turn  the  darkness  into  day." 

74 


dflljat  ^e  2DOC0— ^i0  €iatatitti0tit0 

4.  The  Holy  Spirit  is  a  guide  for 
the  devout  life.  This  he  is  in  an  espe- 
cial sense.  Every  devout  soul  realizes 
his  need  of  such  an  infallible  guide. 
The  printed  Word  is  not  enough.  We 
have  seen  that  the  Spirit  illumines  the 
Word,  and  that  is  to  the  devout  Chris- 
tian a  great,  a  blessed  favor.  At  the 
same  time,  he  realizes  his  constant 
need  of  a  prompter,  a  reminder  of  obli- 
gation, an  admonisher  in  time  of  temp- 
tation and  trouble.  The  psalmist 
(Psalm  73:24),  realizing  his  need  of 
a  constant  guide,  said,  "Thou  shalt 
guide  me  with  thy  counseF';  and  our 
Lord  said  ( John '^  16: 13)',  "When  he, 
the  Spirit  of  truth,  is  come,  he  shall 
guide  you  into  all  truth." 

The  Holy  Spirit  freely  possessed, 
breathes  upon  and  into  its  possessor 
the  finer  influences  of  the  kingdom 
of  Christ,  strengthening  him  when 
tempted,  as  declared  in  Psalm  91 : 3, 
making  his  faith  vital  as  in  the  case  of 
Stephen  (Acts  6:5),  reanimating  the 
words  of  the  Scriptures  when  he  reads 


^ie  ^olv  fepirit  in  tfie  SDcbout  JLitt 

them  (Ezekiel  37:8,  10),  communicat- 
ing to  him  the  divine  life  and  truth  of 
Christ  (John  6:58),  directing  him  in 
right  ways  (Psalm  32:8),  and  filling 
his  soul  with  peace  and  joy  (Romans 
14:17).  Thus  it  is  that  "the  Spirit 
also  helpeth  our  infirmities,"  as  Paul 
declares  in  Romans  8 :  26. 

Of  course,  as  to  how  the  Holy  Spirit 
affects  the  soul  at  all  is  a  mystery.  No 
change  is  made  in  the  body,  the  nervous 
system,  or  the  constitution  of  the  soul 
— if  that  characterization  is  applicable 
to  the  invisible  human  spirit.  An  in- 
fluence from  without,  incomprehensi- 
ble, inexplicable,  makes  a  deep,  abid- 
ing impression,  divorcing  the  spirit 
from  the  love  of  evil  objects  and  de- 
sires, and  drawing  it  toward  God,  pur- 
ity, truth,  and  righteousness ;  just  hoiv 
we  cannot  tell.  And  the  fact  that  all 
this  is  done  without  conflicting  in  the 
least  with  the  freedom  of  the  human 
will  renders  it  all  the  more  mysterious 
and  inexplicable.  In  the  language  of 
Holy  Writ,  "This  is  the  Lord's  doing; 

76 


it  is  marvelous  in  our  ejes" — a  mystery 
of  the  matchless  grace  that  has  pro- 
vided salvation  for  our  fallen  race  and 
lovingly  urges  men  and  women  to  ac- 
cept it  through  faith  in  Jesus  Christ. 

5.  The  Holy  Spirit  is  the  devout 
lifers  equipment  for  service.  It  is  a 
great  thing  for  a  man  to  be  lifted  in 
thought  and  purpose  up  out  of  the  low 
strata  of  the  carnal  life  into  that 
higher,  nobler  plane  of  existence  where 
he  is  cognizant  of  the  fact  that  the  in- 
finite God  invites,  yearns  for,  and  ac- 
tually needs  his  service  —  actually 
needs  his  assistance  in  the  great  work 
of  establishing  the  kingdom  of  right- 
eousness in  this  world.  But  that  this 
is  the  fact,  is  clearly  taught  by  our 
divine  Lord  in  Luke  10 : 2,  where  he 
says,  "The  harvest  truly  is  great,  but 
the  labourers  are  few."  Yet  it  is  the 
province  of  the  Spirit  to  not  only  im- 
Y^art  to  the  believer  a  knowledge  of  his 
heirship  with  Jesus  Christ,  but  to  so 
enlighten  him  that  he  becomes  con- 
scious of  the  fact  that  the  Lord  calls 

77 


^fjt  Iftolg  Spirit  in  t&e  2Debout  Hite 

him  to  service.  Having  been  enlight- 
ened to  this  degree,  the  devout  heart 
becomes  impressed  with  a  sense  of  its 
own  weakness,  its  inability,  and  in- 
stinctively and  through  the  teaching 
of  the  Scriptures  turns  to  the  Holy 
Spirit  for  the  needed  equipment. 

And  right  here  the  devout  mind  ad- 
verts to  Christ's  instruction  to  his  dis- 
ciples, "Tarry  ye  in  the  city  of  Jeru- 
salem, until  ye  be  endued  with  power 
from  on  high"  (Luke  24:49),  and  to 
the  account  of  the  outpouring  of  the 
Holy  Spirit  on  the  day  of  Pentecost 
(Acts  2 : 1-20) .  That  baptism  was  the 
disciples'  special  equipment  for  the  spe- 
cial service  required  of  them  in  their 
day.  So  the  devout  Christian  to-day, 
not  in  the  same  manner,  not  in  the 
same  degree,  but  as  truly  in  fact,  re- 
ceives the  Holy  Spirit  as  his  equipment 
for  service,  consistent  with  his  work 
and  his  environment. 

The  psalmist  prayed,  "Uphold  me 
with  thy  free  Spirit ;  then  will  I  teach 
transgressors  thy  ways"    (Psalm  51: 


miat  ^t  2Dotg— ^tg^  €iatatttii0tit^ 

12,  13).  The  devout  Christian  is  an 
ambassador  for  Christ.  Christ  having 
been  anointed  with  the  Holy  Ghost 
(Acts  10:38),  "went  about  doing 
good."  So  the  holy  anointing  equips 
the  devout  Christian  to  follow  his 
Master  in  doing  good.  This  anoint- 
ing may  not  be  in  the  same  degree,  but 
it  is  certainly  from  the  same  source; 
and  w^hatever  it  may  be,  it  is  certainly 
what  all  workers  for  Christ  need  and 
may  secure,  in  degree  proportionate  to 
the  work  required  of  them. 

This  equipment  gives  power  for  holy 
living — victory  over  the  appetites  and 
passions  of  the  flesh.  This  is  clearly 
taught  by  Paul  in  Galatians  5 :  16-26 ; 
there  he  says,  "Walk  in  the  Spirit,  and 
ye  shall  not  fulfil  the  lusts  of  the  flesh," 
etc.  How  many  living  witnesses  there 
are  to-day  who  can  gladly  testify  to  the 
reality  of  the  keeping  power  of  the 
Holy  Spirit  in  times  of  temptation. 

This  equipment  also  arms  its  posses- 
sors with  a  holy,  humble  boldness,  a 
willingness  to  testify  of  the  converting 

79 


%it  l^ol?  &picit  in  t^t  SDetJout  JLiU 

and  keeping  grace  of  God  and  the  abil- 
ity to  preach  the  gospel  in  demonstra- 
tion of  the  Spirit.  It  virtually  makes 
working  and  testifying  for  Christ  easy 
—a  joy  and  a  delight.  This  accounts 
for  the  wonderful  zeal  of  the  pioneer 
preachers  and  Christians  of  three- 
quarters  of  a  century  ago,  and  less. 
The  writer  remembers  how  certain 
mountaineer  Christians  of  fifty  years 
ago  would  work  hard  on  their  rough 
clearings  the  six  long  working  days  of 
the  week,  and  then  on  Sunday  walk 
four  miles  and  back,  up  and  down  great 
hills,  to  attend  the  weekly  prayer-meet- 
ing; how  his  sainted  father  would  work 
hard  all  week,  and  then  on  Sunday  ride 
horseback  ten  to  sixteen  miles  and 
preach,  return  home  in  the  evening, 
and  go  to  work  again  on  Monday.  This 
he  did  gladly  for  years  and  years,  never 
receiving  a  dollar  in  payment  for  his 
preaching. 

Service  for  Christ  is  the  gymnasium 
for  developing  the  spiritual  strength 
of  his  children.    To  secure  the  forgive- 
so 


ness  of  sin,  only  repentance  and  faith 
are  required ;  but  to  retain  and  develop 
the  spiritual  life  of  Christ  in  the  soul, 
loyal,  cheerful  service  is  required. 
"Work  out  your  salvation,^'  is  the  di- 
vine injunction.  Our  Lord  did  not  in- 
vite his  disciples  to  lounge  with  him 
"on  flowery  beds  of  ease."  To  the  con- 
trary, he  demanded  of  them  rigid  self- 
denial,  complete  self-sacrifice,  and  he- 
roic, persistent  toil.  "If  any  man  will 
come  after  me,  let  him  deny  himself, 
and  take  up  his  cross  daily,  and  follow 
me;  for  whosoever  will  save  his  life 
shall  lose  it;  but  whosoever  will  lose 
his  life  for  my  sake,  the  same  shall  save 
iV'  (Luke  9:  23,  24). 

It  is  our  conviction  that  one  of  the 
great  sins  of  professed  Christians  to- 
day is  an  unwillingness  to  do  personal 
service  for  Christ — to  witness  for  him, 
to  sacrifice  time  in  personally  urging 
their  unsaved  neighbors  to  become 
Christians,  to  "go  out  in  the  highways 
and  hedges,  and  compel  them  to  come 
in.^^    Right  here,  doubtless,  is  the  chief 

8  81 


%it  ^olp  ^pitit  in  tie  SDibout  %itz 

reason  why,  with  all  our  church  ma- 
chinery, the  real  progress  of  the  com- 
ing of  Christ's  kingdom  is  so  slow. 
Alas!  what  will  the  King  say  to  all 
such  when  he  sits  upon  the  throne  of 
his  glory  and  before  him  are  gathered 
all  nations?    ( Matthew  25 :  31-46. 

"When  thou,  O  Lord,  shalt  stand  disclosed 
In  majesty  severe, 
And  sit  in  judgment  on  my  soul, 
Oh,  how  shall  I  appear?" 

6.  The  Holy  Spirit  is  the  capital 
with  which  the  devout  life  does  busi- 
ness for  God,  The  trite  proverb,  "Busi- 
ness is  business,''  is  intended  to  apply 
only  to  secular  affairs.  Nevertheless 
there  is  such  a  thing  as  business  in  the 
moral,  spiritual  realm.  Our  Lord's  re- 
ply to  his  mother,  "Wist  ye  not  that  I 
must  be  about  my  Father's  business?" 
justifies  this  claim.  To  engage  in  and 
carry  on  secular  business  or  an  occupa- 
tion of  any  kind  requires  capital. 

The  common  laborer's  health,  his 
strength  and  industry  are  his  capital. 
The  mechanic's  skill  and  his  knowledge 

82 


miat  ^e  2Dot0— 1^10  €iatatttti9itk0 

of  Lis  trade  are  his  capital.  The  pro- 
fessional man's  ability  and  knowledge 
of  his  specialty  are  his  capital.  The 
money  invested  in  his  business  and  his 
ability  to  manage  the  same  are  the  cap- 
ital  of  the  manufacturer,  the  merchant, 
and  tlie  shipper.  The  same  is  true  of 
the  devout  life  engaged  in  doing  busi- 
ness for  the  Lord.  He  must  have  a  cer- 
tain amount  of  a  special  kind  of  capital 
to  succeed ;  and  that  capital  is  the  in- 
dwelling of  the  Holy  Spirit. 

One  of  the  special  functions  of  capi- 
tal, when  properly  handled  by  its  pos- 
sessor, is  to  earn  more  capital.  Hence 
the  devout  life,  having  the  Holy  Spirit 
as  its  capital,  its  coworker  for  God, 
finds  the  discharge  of  Christian  duty  a 
joy  and  a  success.  It  becomes  easy, 
natural  for  him  to  give  of  his  means  to 
aid  in  all  church  enterprises,  to  speak 
to  men  of  their  souPs  salvation,  to  use 
his  influence  kindly, persistently  for  the 
advancement  of  the  Redeemer's  king- 
dom on  earth.  All  this  he  finds  to  be 
not  burdensome,  and  in  it  he  is  success- 
es 


^6e  ^olp  fepitit  in  t^z  S>zbont  Jiitt 

f  ul  because  his  capital,  the  Holy  Spirit, 
is  working  in  and  for  him  all  the  time, 
just  in  proportion  as  he  is  devoted, 
zealous,  persistent,  and  painstaking  in 
the  work  of  the  Lord.  His  capital  re- 
lieves him  of  all  fear  of  failure,  of  all 
dread  of  what  men  will  think  or  say. 
He  goes  straight  forward  in  the  line  of 
duty,  without  any  thought  of  keeping 
up  appearances  or  asking  himself, 
<^What  will  men  say?''  He  knows  that, 
being  possessed  of  the  Holy  Spirit  as 
his  working  capital,  his  influence  and 
his  life  can  but  be  in  harmony  with  the 
divine  will,  and  that  is  quite  enough 
for  him. 

The  great  trouble  with  the  church 
to-day  is  that  it  is  weighted  down  with 
so  many  members  who  profess  to  be  en- 
gaged in  carrying  on  business  for  the 
Lord  but  they  have  no  capital.  They 
are  simply  hanging  on,  and  recounting 
experiences  such  as,  "I  was  converted 
away  back  yonder ;  I  was  baptized ;  I 
was  taken  into  the  church ;  I  have  been 
paying    my    quarterage/'    but    as    to 

84 


miat  ^e  2Dot0— l^igi  €liatatttti^tit& 

growth  in  grace,  having  become  strong 
to  do  telling  work  in  the  way  of  help- 
ing Christ  to  lift  unsaved  souls  up  out 
of  the  guilt  and  condemnation  of  sin 
is  concerned,  they  know  nothing  about 
that.  Why?  Because  they  stopped 
with  the  above-named  steps,  (important 
ones,  of  course,)  which  simply  lifted 
them  up  into  the  gracious  favor  of 
Christ,  and  have  failed  to  grow  in 
grace.  The  apostle  says,  ^'But  grow  in 
grace" — not  into  grace.  His  tliought 
is,  having  come  into  grace,  the  gracious 
favor  of  Jesus  Christ  through  repent- 
ance and  faith,  and  being  now  in  grace, 
grow  into  strong,  working  men  and 
women  in  Christ  Jesus.  Grow^  how? 
By  using  the  grace,  the  gift  of  the  Holy 
Spirit,  the  capital  you  have,  as  a  w^ork- 
ing  equipment  for  God.  Do  you  not 
know  that,  so  far  as  doing  work  is  con- 
cerned, a  man  may  just  as  well  be  with- 
out capital  as  to  have  capital  and  not 
use  it?  Capital  not  used  is  dead  cap- 
ital. The  Holy  Spirit  possessed  or  of- 
fered and  not  accepted  and  used,  is  of 


^it  l^ol^  ^vitit  in  tje  SDtbout  JLitt 

no  value  or  advantage  whatever  to  him 
who  rejects  or  refuses  to  use  him. 

And  right  here  is  the  trouble  with 
dead,  formal  church-members.  They 
have  failed  to  secure  and  use  the  Holy 
Spirit  as  capital  to  do  work  for  God. 
The  result  is,  they  move  along  among 
the  unconverted,  exerting  no  influence 
for  Christ.  Their  worldly  associates 
do  not  knoAV  that  they  are  Christians. 
They  live,  talk,  and  act  just  as  others 
do  who  make  no  profession  of  religion. 

Not  so  with  the  devout  Christian. 
In  him  is  the  Holy  Spirit  as  a  working 
force.  That  force  in  him  determines 
his  character;  his  character  determines 
his  words,  his  acts,  and  his  influence, 
and  the  result  is,  all  who  come  within 
the  range  of  his  acquaintance  know 
that  he  is  a  devout  follower  of  the  Lord 
Jesus.  Suppose  now,  all  whose  names 
are  enrolled  on  the  records  of  all  the 
churches  were  to  be  thus  endued  with 
capital  for  God  and  were  to  thus  live 
and  work ;  how  long  think  ye  it  would 
be   until   all    Christendom   would   be 

88 


mW  ^t  gpoeg— ^ig  C6atactetfetic0 

aflame    with    the    converting,    saving 
po^ye^  of  the  Holy  Spirit? 

7.  The  devout  life,  Spirit-filled,  rec* 
agnizes  this  earth-life  as  a  time  of  prep- 
aration  for  the  life  which  is  to  come. 
Too  many  professed  Christians  live  as 
if  life  in  this  world  were  the  only  thing 
to  live  for.  Pleasure,  the  latest  styles, 
social  amusements,  the  theaters,  with 
them  must  have  the  right  of  way.  Not 
so  with  the  devout  Christian.  With 
him,  as  the  Apostle  Peter  exhorted,  life 
here  is  the  time  to  ^^give  diligence,  to 
make  your  calling  and  election  sure,'' 
to  aid  his  divine  Master  in  establish- 
ing the  kingdom  of  righteousness  in 
this  world.  For  him  this  life  is  the 
time  for  character-building,  by  render- 
ing faithful  service  in  the  holy  cause  of 
saving  souls  from  death ;  and  the  time 
of  rest  is  to  be  in  the  glory  world  be- 
yond, where  Christ  has  gone  to  prepare 
a  place  for  all  those  to  whom  he  can 
sav,  "Come  ye  blessed  of  my  Father," 
etc.     ( See  Matthew  25 :  34-40. ) 

To  the  devout  Christian  all  the  teach- 

87 


'Jtfit  ^olv  fepitit  m  tf)t  SDtbout  JLitt 

iugs  of  our  divine  Lord  and  the  apos- 
tles concerning  service,  working  out 
our  salvation,  being  faithful  unto 
death,  cutting  down  the  barren  fig-tree, 
taking  the  talent  away  from  him  who 
failed  to  improve  it,  the  going  away  in- 
to everlasting  punishment,  and  turn- 
ing the  wicked  into  hell,  are  solemn 
realities,  and  they,  endued  by  the  Holy 
Spirit,  endeavor  to  behave  accordingly. 
Glad  of  the  opportunity  to  cooperate 
with  Jesus,  they  work.  Believing  that 
the  judgments  of  the  Lord  are  true  and 
certain,  and  "knowing  the  terror  of  the 
Lord,"  they  lovingly  do  all  they  can  to 
persuade  men  to  flee  from  the  wrath 
to  come.  (See  II.  Corinthians  5:11.) 
With  the  devout  Christian  it  is  not 
enough  to  have  received  the  Holy 
Spirit;  he  cannot  rest  without  using 
him.  In  fact,  it  is  through  using  him 
in  promoting  and  effecting  the  salva- 
tion of  men  that  he  retains  him  and  be- 
comes more  and  more  efficient  in  using 
the  power  he  imparts.  We  have  in 
Dwight  L.  Moody  and  Jerry  McAuley 

88 


tvvo  wonderful  demonstrations  of  this 
truth. 

Plato  well  said,  "A  man  who  would 
be  happy  must  not  only  have  the  good 
things,  but  he  must  also  use  them; 
there  is  no  advantage  in  merely  having 
them."  This  truth,  aptly  expressed  by 
that  eminent  pagan  philosopher,  is  a 
sterling  reality  to  the  devout  Christian 
in  regard  to  his  being  the  fortunate  pos- 
sessor of  the  Holy  Spirit.  The  joy  ac- 
companying a  knowledge  of  his  posses- 
sion would  soon  wane  did  he  not  use, 
to  the  glory  of  God,  the  power  with 
which  that  possession  equips  him.  And 
right  here  we  have  the  secret  of  the  de- 
plorable fact  that  many  new  converts 
soon  lapse  from  their  first  love  into  a 
state  of  joylessness,  doubt,  uncertainty, 
and  spiritual  death.  The  only  way  for 
any  one  to  retain  the  joys  of  conversion 
and  grow  in  grace  is  to  go  to  work  for 
God  and  the  church,  and  keep  at  it 
through  evil  report  and  good  report, 
through  the  dark  clouds  as  well  as 
through  the  bright  sunshine;  and  he 

89 


mt  ^olg  &picit  in  tjt  apetiout  JLitt 

who  does  this,  guided  by  the  Holy 
Spirit,  will  be  growing  in  grace  always, 
and  will  never  lack  the  comforting 
peace  and  assurance  of  "a  conscience 
void  of  offence  toward  God,  and  toward 
man''  (Acts  24: 16). 

PauPs  was  truly  a  devout  life,  a  life 
wonderfully  endowed  with  capital  with 
which  to  do  business  for  the  Lord,  and 
the  largeness  of  his  endowment  and  the 
superiority  of  his  work  both  in  quantity 
and  quality,  was  due  to  the  fact  that  he 
believed  God  (see  Acts  27:25),  and 
diligently  and  with  great  zeal  and  bold- 
ness, used  the  capital  with  which  the 
Holy  Spirit  endowed  him. 

8.  The  Holy  Spirit  renders  tJie  de- 
vout life  triumphant.  The  truth  of  this 
affirmation  is  abundantly  demon- 
strated in  the  life,  labors,  and  declara- 
tions of  the  Apostle  Paul.  Amid  all 
his  excessive  toil,  his  privations, 
scourgings,  imprisonments,  and  tears, 
he  was  ever  triumphant  in  soul.  Filled 
with  the  Holy  Spirit,  wholly  given  up 
to  doing  the  v>ill  of  God,  and  glorify- 

00 


Wi^at  l^t  S>ot^—^i0  €iamtttti0tit& 

ing  Jesus  Christ,  his  was  a  devout  life 
of  unparalleled  self-denial,  and  devo- 
tion to  the  welfare  of  humanity,  and 
equally  y>'ithout  a  parallel  in  its  per- 
petual peace  of  soul  (see  Acts  20 :  24), 
and  its  final  victory  over  the  fear  of 
death.  In  devotion  to  Christ  he  lived, 
in  devotion  to  Christ  he  labored,  and 
In  triumph  over  death  he  died.  For 
him  there  was  no  cloud  so  dark  but  he 
could  see  a  silver  lining,  no  calamity 
or  peril  so  great  as  to  deprive  him  of 
his  courage  or  self -poise  ( see  Acts  27 : 
33-36),  no  temptation  so  great  but 
that  God's  grace  was  more  than  suffi- 
cient for  him.  For  a  graphic  category 
of  his  experiences,  his  assurances,  and 
his  triumphs,  the  reader  has  but  to  turn 
to  and  read  Romans  8 :  35-39 ;  II.  Cor- 
inthians 6:1-10;  11:23-28;  12:9,  10; 
II.  Timothy  4 :  6-8.  And  after  all,  the 
secret  of  all  his  marvelous  life  is  had 
in  the  fact  that  at  his  conversion  he 
completely  surrendered  his  own  will  to 
the  will  of  the  Lord  Jesus  (Acts  9:6; 
26:19,  20),  gladly  accepted  the  Holy 

91 


^t  l^olg  ^pitit  in  tfjt  mttont  mtt 

Spirit  as  his  capital  with  which  to  do 
business  for  his  Master,  and  then,  dili- 
gently, persistently,  made  all  possible 
use  of  that  capital,  night  and  day, 
through  evil  report  as  well  as  through 
good  report. 

And  while  the  great  apostle  is  the 
most  distinguished  exam^Dle  of  a  devout 
life  triumphant,  yet  his  is  not  an  iso- 
lated case.  From  his  day  on,  history's 
pages  are  abundantly  dotted  with  the 
glorious  triumphs  of  martyrs  and 
saints,  whose  lives,  possessed  of,  sur- 
rendered to,  and  directed  by  the  Holy 
Spirit,  were  joyfully  victorious. 

Nor  are  these  examples  of  triumph 
confined  to  the  times  of  the  martyrs  and 
saints.  We  have  them  strewn  along 
among  the  records  of  the  eighteenth 
and  nineteenth  centuries  as  well,  and 
even  down  to  the  present  time.  In  our 
own  sainted  Otterbein  we  have  a  note- 
worthy example  of  a  devout  life  glori- 
ously triumphant.  As  a  model  of 
godly  devotion  and  Christian  zeal,  his 
life     has     no     superior     in     modern 

92 


m^at  ^t  S)ot0—^i0  C^aractetfeticfli 

times.  Note,  therefore,  his  dying 
words:  "Jesus,  Jesus,  I  die,  but  thou 
livest,  and  soon  I  shall  live  with  thee 
forever.  I  begin  to  feel  an  inexpress- 
ible sense  of  peace  and  joy  divine.  Lay 
my  head  upon  my  pillow  and  be  still  !^' 
What  language  more  triumphant 
could  escape  the  lips  of  one  whose  pil- 
grim feet  have  already  entered  the  cold 
waters  of  the  Jordan  of  death? 

"I  saw  a  way-worn  traveler, 
His  steps  were  slow  but  firm, 
And  he  shouted  as  he  journeyed, 
'Deliverance  will  come ; 
Then  palms  of  victory,  crowns  of  glory, 
Palm.s  of  victory  we  shall  bear.'  " 

Madam  Guyon,  the  celebrated  pris- 
oner for  Christ^s  sake  in  the  French 
Bastile,  sat  there  for  hours  and  hours 
writing  and  singing  sweet  songs  of 
praise  and  joyous  triumph,  imagining 
herself  a  little  bird  caged  up  like  a 
canary,  that  she  miglit  sing  all  the 
more  sweetly  the  praises  of  her  Re- 
deemer! At  one  time  she  wrote,  "The 
very  stones  of  my  prison  cell  appear 
like  rubies."     Why?     How?    Because 

03 


^8e  !&ol^  fepitit  in  tbt  SDebout  JLitt 

the  Holy  Spirit  in  her  devout  life  was 
her  comforter  and  soul-cheering  com- 
panion in  that  otherwise  damp  and 
gloomy  cell.  With  him  in  her  hearty 
that  dungeon  was  to  her  "paradise  re- 
gained." 

**0h,  how  happy  are  they 
Who  their  Saviour  obey 
And  have  laid  up  their  treasures  above." 


94 


Conclusion 


V 

Conclusion 

It  has  been  seen  in  the  foregoing 
that  the  Holy  Spirit  is  a  person — the 
third  person  in  the  Godhead;  that  the 
devout  life  is  the  highest  type  of  Chris- 
tian living  in  this  world,  that  it  is  pos- 
sessed of  the  Holy  Spirit,  that  it  is  at- 
tainable and  important,  and  that  it  is 
a  joyful  life,  a  triumphant  life  of  will- 
ing, cheerful  service  rendered  to  God 
and  man,  by  which  and  through  which 
men  and  women  work  out  their  per- 
sonal salvation,  bless  humanity,  and 
glorify  God. 

Such  a  life  is  of  supreme  importance 
to  the  individual,  the  home,  the  church, 
and  the  state.  It  frees  the  individual 
from  the  bondage  of  sin  and  death, 
makes  him  brave  and  cheerful  to  meet 
the  obliofations  of  home,  church,  so- 
ciety, and  state,  and  renders  him  happy 

95 


'CrSt  l&ol?  fepitit  in  tf^t  SDebout  Hitt 

and  triumphant  amid  all  the  toils,  mis- 
fortunes, and  sorrows  of  life,  and  espe- 
cially so  in  the  hour  of  death. 

It  blesses  the  home.  The  husband 
and  wife,  happily  devout  in  their  re- 
ligious life,  and  guided  by  the  Holy 
Spirit,  are  bound  together  by  that  same 
holy,  sacred  tie  of  affection  and  charity 
which  binds  Christ  to  his  church.  In 
such  a  home  the  united  heads  walk  to- 
gether, reflecting  in  the  presence  of 
their  children  and  neighbors  the  devout 
spirit  of  self-denial  and  willing  service 
for  the  good  of  others  characteristic  of 
the  spirit  of  Christ.  The  children  grow^ 
up  in  a  holy  atmosphere,  breathe  it  into 
their  moral  nature,  and,  impressed  with 
the  superior  reality  of  the  religion  pro- 
fessed and  lived  by  father  and  mother, 
in  due  time  they  themselves  become  de- 
vout Christians. 

Such  a  Spirit-filled  life  makes  its 
possessor  an  ornament  to  the  church. 
Others  seeing  the  Christ-life  reflected 
in  the  shining  light  of  such  a  life,  are 
by  it  led  to  Christ  and  saved.    Society 

OS 


Conclusion 


is  purified  and  ennobled  by  the  presence 
of  such  a  life,  and  the  institutions  of 
the  state  are  rendered  more  safe,  an- 
archy is  silently  but  positively  rebuked, 
and  life  and  property  made  more  secure 
by  the  sturdy,  strenuous  power  it  exerts 
for  good.  Multiply  the  number  of  such 
lives  until  they  constitute  the  heads  of 
nine-tenths  of  all  the  families,  nine- 
tenths  of  all  the  church-members,  nine- 
tenths  of  the  citizens  of  our  country, 
and  nine-tenths  of  the  population  of  the 
world,  and  you  usher  in  the  millennial 
glory  and  actually  establish  heaven  on 
earth. 

Oh,  glorious  consummation ! 

All  hearts  controlled  by  love ; 
The  kingdom  of  all  kingdoms 

Brought  down  from  heaven  above. 
The  Holy  Spirit  reigning 

In  every  human  soul. 
Oh,  happy  consummation. 

Humanity  made  whole! 


97 


iortnnal  S^mtB 

nf  (Em  MnnkB. 


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